Commentary on Luke (chapters 14–15)
Commentary on Luke
continued
Chapter 14
Luke 14:1
And it happened when he entered the house of a certain ruler of the Pharisees on the Sabbath to eat bread, and they watched him closely, and behold, there was before him a certain man suffering from dropsy. The disease of dropsy takes its name from a watery humor. For in Greek, ὕδωρ means water. It is a subcutaneous liquid born from a defect of the bladder, with swelling, and foul breath. It is peculiar to the dropsical person, the more the disordered humor abounds, the more they thirst. And so it is rightly compared to him whom the flowing excess of carnal pleasures oppresses. It is compared to the avaricious rich man, who, the more abundant his riches are, which he does not use well, the more ardently he covets such things. [Luke 14:3] -- And Jesus answering, spoke to the lawyers and Pharisees, saying: Is it lawful to heal on the Sabbath day? But they remained silent. What is said of Jesus answering refers to what has been mentioned earlier: And they watched him closely. For the Lord knows the thoughts of men. But they rightly remain silent when questioned, seeing that whatever they say is said against them. For if it is lawful to heal on the Sabbath, why do they watch the Savior to see if he heals? If it is not lawful, why do they themselves provide care for animals on the Sabbath?
Luke 14:4
He himself, after taking hold of him, healed and dismissed him. By provident dispensation the Lord heals the dropsical man before the lawyers and Pharisees, and soon disputes against avarice, so that through the sickness of this body, the sickness of their heart might be expressed. After many exhortations in his disputation, it is added: "But the Pharisees who were lovers of money heard all these things, and they derided him." Indeed, the dropsical man, the more he drinks, the more he thirsts. And every greedy person multiplies his thirst, who, when he has obtained the things he desires, pants for others even more.
Luke 14:5
And responding to them, he said: "Which of you, having a donkey or an ox that has fallen into a pit, will not immediately pull it out on the Sabbath day?" Thus he convicts the observing Pharisees, so that he also condemns them for avarice. He said, "If you on the Sabbath hasten to rescue a donkey or an ox or any other animal that has fallen into a pit, not for the sake of the animal, but consulting your avarice, how much more ought I to free a man, who is much better than an animal?" Accordingly, he compared the dropsical man to an animal that had fallen into a pit, for he was oppressed by fluid. Just as he had compared the woman who had been bound for eighteen years and was freed from that bondage to an animal that is loosed to be led to water. And fittingly in both cases he placed the ox and the donkey, because whether we perceive them to signify the wise or the dull, or as it is said above, both peoples, so that he whose neck the yoke of the law has chafed, and him whom any deceiver has found, like a brute animal retaining no reason, has led astray with error wherever he wished, the Savior, coming, found all bound in the chains of Satan, all sunk in the deep pit of desire. For there is no distinction. For all have sinned and fall short of the glory of God, being justified freely by his grace through the redemption that is in Christ Jesus (Rom. III).
Luke 14:7
He also spoke a parable to those who were invited, noting how they chose the best places, saying to them, "When you are invited to a wedding, do not sit in the first place." Indeed, this admonition of the Savior is plain on the surface, teaching humility, which is praiseworthy not only before God but also among men, but since the evangelist does not call this a parable in vain, we must briefly consider what it also signifies mystically. In many passages, it appears that Christ and the Church's union are called a wedding. One such passage is: "Can the children of the wedding fast while the bridegroom is with them?" (Mark II). Another is: "The kingdom of heaven is like a king who made a wedding feast for his son and sent his servants to call the invited to the wedding" (Matt. XXII). Therefore, whoever having been invited attends these weddings, that is, unites himself to the members of the Church through the grace of faith, should not sit in the first place, that is, should not, by boasting of his merits, exalt himself as superior to others. Let him indeed strive, according to the parable of another place, to appear clad in the wedding garment, that is, shining with the splendor of virtues, but let him adorn the attire of these virtues with the place of devoted humility.
Luke 14:9
Lest perhaps someone more honorable than you has been invited by him, and the one who invited both him and you comes and says to you, "Give this man your place," and then you begin with shame to take the lowest place. He gives place to the one invited after, who, made more secure by the confidence of his long conversation, is surpassed by the swiftness of those who have followed Christ. And with shame, he holds the lowest place when, recognizing better things in others, he humbles whatever high thoughts he had of his own works, saying with the Prophet, "I am poor and in labor from my youth, yet having been exalted, I am humbled and confounded" (Psalm LXXIII). [Luke 14:10] -- But when you are invited, go, recline in the lowest place. The more you are, he says, humble yourself in everything (Eccli. III). And the Psalmist boasts: "I have been humbled in every way, Lord, revive me according to your word" (Ps. CXVIII). Clearly indicating that he can be revived by the Lord if he himself feels humble about his virtues.
Luke 14:10
So that when the one who invited you comes, he may say to you: Friend, move up higher. The Lord, coming and finding him humble, calling him blessed by the name of friend, will order him to ascend higher. For whoever humbles himself as a little child, he is the greatest in the kingdom of heaven. [Luke 14:10] -- Then you will have glory in the presence of those who recline with you. It is beautifully said: Then you will have glory, so that you do not begin to seek now what is reserved for you at the end; for, as Solomon says, an inheritance hastened at the beginning will lack blessing in the end. But it can also be understood in this life, that he who is found reclining in the lowest place will be exalted by the coming of the Lord, because the Lord enters his marriage daily, judging the manners, seats, and habits of those dining, despising the proud and often granting such great gifts of his spirit to the humble that he rightly glorifies them with the admiration of the unanimous assembly of those who recline, that is, of those who rest in faith, and jumping up in praise of his author, he says: "But to me, your friends, O God, have been greatly honored; their sovereignty has been greatly strengthened."
Luke 14:11
For everyone who exalts himself will be humbled, and he who humbles himself will be exalted. And from this conclusion it is clearly evident that the preceding speech of the Lord must be understood figuratively. For not everyone who exalts himself before men will immediately be humbled, nor will everyone who humbles himself in the sight of men be exalted by them, but on the contrary, sometimes those who elevate themselves either to the height of honor or to some other obtained glory continue to be exalted until the end. Similarly, anyone who is humble and modest, content in his own mediocrity, perseveres until the end of life. And therefore, according to the truth, everyone who imprudently elevates himself because of his merits will be humbled by the Lord, and he who wisely humbles himself concerning his good deeds will be exalted by Him; without a doubt, this preceding speech of the Redeemer, which forbids seeking the first seats at feasts, corresponds to the same meaning.
Luke 14:12
And he said also to the one who had invited him: When you give a luncheon or a dinner, do not call your friends, nor your brothers, nor your relatives, nor your rich neighbors. He does not forbid celebrating feasts with brothers, friends, and the rich, as if it were a crime, but shows that, like other necessary human commerce, where even sinners lend to sinners to receive equal returns, such actions are of no value in acquiring the rewards of heavenly life. Finally, he adds: [Luke 14:12] -- Lest perhaps they also invite you in return, and it may become for you a recompense. He does not say, "And it may become a sin for you," but he says, "And it may become for you a recompense." Like what he says elsewhere: "If you do good to those who do good to you, what grace is there to you?" (Luke 6). He does not say here, "It is a sin for you," but, "What grace is there to you?" Since even sinners do this. Although there are some mutual banquets of brothers, friends, relatives, and wealthy neighbors, which not only receive recompense in the present but also condemnation in the future. Finally, they are counted among the works of darkness by the Apostle. As he says, "Let us walk properly as in the day, not in revelries and drunkenness" (Rom. 13). Indeed, revelries are luxurious banquets which are celebrated either by everyone's contribution or are usually hosted in turns by companions, such that no one is ashamed to say or do anything dishonorable, because it is convened for disgraceful things to be done there, stimulated by an abundance of wine and various pleasure of lust.
Luke 14:13
But when you make a banquet, call the poor, the weak, the lame, the blind, and you will be blessed, because they do not have the means to recompense you. For a recompense will be given to you in the resurrection of the just. He speaks of the resurrection of the just, who, although all will rise, it is rightly called their own, who do not doubt they will come to be blessed in this. Therefore, he who calls the poor to a banquet will receive a reward in the future. He who calls friends, brothers, and the wealthy receives his reward. But even if he does this for God's sake in the example of the sons of blessed Job, as other duties of brotherly love, He who commanded it will reward. He who invites gluttons and the luxurious for the sake of wantonness will be punished in the future with eternal penalty.
Luke 14:15
When one of those who reclined at table with him heard this, he said to him, "Blessed is the one who will eat bread in the kingdom of God." The bread eaten in the kingdom of God, according to Cerinthus, is not to be understood as food of the body, but truly he who says: "I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever" (John VI). That is, if anyone perfectly incorporated into the sacrament of my Incarnation is deemed worthy to enjoy the vision of my divine majesty, this one will rejoice in the everlasting happiness of immortal life. But because some receive this bread by faith alone, as if by worshipping, but disdain to truly taste its sweetness, the following parable condemns such laxity as unworthy of the heavenly feast. It follows: [Luke 14:16] -- But he said to him: A certain man made a great supper, and called many. Who is this man, but he of whom it is said by the prophet: "And he is a man, and who knows him?" He made a great supper, for he has prepared for us the fullness of internal sweetness. Because he calls many, but few come, because sometimes those who are subject to him through faith contradict his everlasting feast by living badly.
Luke 14:17
And he sent his servant at supper time to say to those who were invited that they should come, for everything is now ready. What is the supper time if not the end of the world? In which we indeed are, as Paul long ago bears witness, saying: We are those upon whom the ends of the ages have come (I Cor. X). If, therefore, it is now the supper time when we are called, we ought much less to excuse ourselves from the banquet of God as we see the end of the age now approaching. That this banquet of God is called not a lunch but a supper, is because after lunch supper remains; but after supper no banquet remains. And because the eternal banquet of God will be prepared for us at the end, it was fitting that it should be called not lunch, but supper. But who is denoted by this servant who is sent by the householder to invite, if not the order of preachers? To repel our disdain, everything is now ready, because to cleanse the tepidity of our minds, the unique lamb who takes away the sins of the world was slain for us in the supper of God.
Luke 14:18
And they all began to make excuses together. God offers what should have been asked for, without being asked He wants to give what could scarcely have been hoped for. Because He would deign to lavish when asked, He is despised when ready, He announces the delights of eternal refreshment, and yet all at once they make excuses. But some say: We do not want to excuse ourselves; for we indeed rejoice to be called and to arrive at that supper of heavenly refreshment. They truly say this, if they do not love earthly things more than heavenly ones, if they are not more occupied with bodily matters than with spiritual ones. From here also the very cause of those making excuses is added when it is immediately said: [Luke 14:18] -- The first said to him: I have bought a field, and I must go out and see it. I ask you, have me excused. What is meant by the field if not earthly wealth? Therefore, he goes out to see the field, who thinks only externally because of wealth.
Luke 14:19
And another said: I have bought five yoke of oxen, and I go to prove them. I pray thee, have me excused. What do we understand by the five yokes of oxen, if not the five senses of the body? Which are rightly also called yokes, because they are doubled in both sexes. These bodily senses, namely, since they are unable to comprehend what is internal but only know externals, and forsaking inner things touch only what is outside, rightly signify curiosity through them. For curiosity is indeed a serious vice, which, while leading anyone’s mind to investigate the outward life of another, always hides its own inner things from him. For this reason, it is also said of these same five yokes of oxen: I go to prove them, because indeed sometimes examination pertains to curiosity. But it should be noted that both he who excuses himself from the supper of his inviter on account of the farm, and he who excuses himself on account of proving the yokes of oxen, mixes words of humility, saying: I pray thee, have me excused. For while he says “I pray,” and yet scorns to come, humility sounds in his voice, pride in his action. And behold, the wicked each judge this when they hear it, yet do not cease to do the things they judge. For when we say to anyone acting perversely: Turn, follow God, leave the world, where do we call them if not to the Lord's supper? But when they respond: Pray for me, for I am a sinner, I cannot do this, what else do they do but request and excuse themselves? For saying, “I am a sinner,” indicates humility, but adding, “I cannot turn,” demonstrates pride.
Luke 14:20
And another said: I have married a wife, and therefore I cannot come. What is understood by a wife, except carnal pleasure? For although marriage is good and instituted by Divine Providence for the propagation of offspring, some nevertheless seek in it not the fruitfulness of offspring, but the desires of pleasure. And therefore, through a just matter, an unjust matter can not incongruously be signified. Therefore, the highest Master of the house invites us to the banquet of the eternal feast, but while this one is occupied with earthly care, another is devoured by the keen thought of another's actions, and even the mind of another is polluted by carnal pleasure, each fastidious one does not hasten to the feasts of eternal life.
Luke 14:21
And the servant returned and reported these things to his master. Then the head of the household, being angry, said to his servant: Go out quickly into the streets and alleys of the city, and bring in the poor, and the crippled, and the blind, and the lame. Behold, whoever clings to earthly substance more than justly refuses to come to the Lord's supper; whoever strives in the labor of curiosity despises the prepared nourishment of life; whoever clings to carnal desires rejects the spiritual banquet of the feast. Therefore, since the proud refuse to come, the poor are chosen. Why is this? Because, according to Paul's word, God chooses the weak of the world to confound the strong (1 Cor. 1). But the poor and weak are said to be those who consider themselves weak in their own judgement. For there are also the poor and seemingly strong, who, even positioned in poverty, are proud. The blind, however, are those who have no light of understanding. And the lame are those who do not have upright steps in action. But as the vices of morals are designated in the weakness of members, it is clear that just as those who were invited and refused to come were sinners, so too those invited and who come are sinners; but proud sinners are rejected, and humble sinners are chosen. Therefore, He chooses those whom the world despises, because often that very contempt brings a man back to himself. The poor and weak, the blind and lame are called and come, because the weak and despised in this world often hear God's voice all the more quickly, since they do not have where they find delight in this world. But, having brought the poor to the supper, let us hear what the boy adds:
Luke 14:22
Lord, it has been done as you commanded, and still there is room Many such were gathered from Judea to the Lord's supper, but the multitude from the Israelite people did not fill the place of the heavenly feast. The crowd of Jews has already entered, but still there is room in the kingdom, where the multitude of the Gentiles ought to be received. Hence, it is also said to the same servant: [Luke 14:23] -- Go out into the highways and hedges, and compel them to come in, so that my house may be filled. When the Lord invites from the streets and alleys to the feast, He evidently designates those people who knew how to hold the law in urban life. But when He commands His guests to be collected from the highways and hedges, He clearly seeks to gather the rural people, that is, the Gentiles. It is notable in this third invitation, that it is not said, Invite, but Compel to enter. For there are some who understand the good that must be done, but cease to do it. As we said above, it often happens to them that they are struck by the adversity of this world in their carnal desires. For often they waste away with long illness, or fall afflicted by injuries, or are struck by heavier losses, criticizing themselves in their desires, and turn their hearts to the Lord. Therefore, when they are broken by the adversities of this world and return to the love of God, and are corrected from the desires of present life, what are they but compelled to enter? But the very sentence which immediately follows is terrifying. For He says:
Luke 14:24
"But I tell you, none of those men who were invited shall taste my banquet." Behold, He calls through Himself, He calls through angels, He calls through the Fathers, He calls through shepherds, He often calls through miracles, He often calls through scourges, sometimes He calls through the prosperity of this world, sometimes through adversity. Let no one disdain, lest while they excuse being called, when they wish to enter they may not be able to.
Luke 14:25–27
Now great crowds were traveling with him, and he turned and said to them: If anyone comes to me and does not hate his father and mother, wife and children, brothers and sisters, yes, even his own life, he cannot be my disciple; and whoever does not carry his cross and follow me cannot be my disciple. I want to inquire how we are instructed to hate parents and close relatives according to the flesh, who are even commanded to love our enemies. And certainly, regarding the wife, the Truth says: “What God has joined together, let no man separate” (Mark 10). And Paul says: “Husbands, love your wives as Christ loved the Church” (Ephesians 5). Behold, the disciple instructs that a wife should be loved, while the Master says: “Anyone who does not hate his wife cannot be my disciple.” Does the judge announce one thing, and the herald proclaim another? Or can we both hate and love at the same time? But if we weigh the force of the command, we may do both by discernment, so that those who are linked to us by fleshly kinship, we love as relatives and avoid as adversaries in the way of God. And so that the Lord might show that this hatred towards neighbors does not stem from unfeelingness but from charity, he immediately added, saying: “Yes, even his own life.” For we then properly hate our own life when we do not yield to its carnal desires, when we break its appetite, and when we oppose its pleasures. Therefore, what is despised leads to a better outcome, being loved through what seems like hatred. Thus, we should exhibit the discretion of this hatred towards our neighbors, so that we love them for what they are, but hate that which hinders us in the way of God. How this same hatred towards our own souls should be demonstrated, the Truth reveals by adding, saying:
Luke 14:27
And he who does not bear his cross and come after me cannot be my disciple. For the cross is called so from torment. And we bear the cross of the Lord in two ways: either when we afflict the flesh through abstinence, or when we consider the need of our neighbor as our own through compassion. For he who shows sorrow for another's necessity bears the cross in his mind. But it must be known that there are some who practice abstinence of the flesh not for God, but for empty glory; and there are many who render compassion to their neighbor not spiritually, but carnally, so that they indulge them not for virtue, but, as it were, by pitying them, foster their faults. These, indeed, seem to bear the cross but do not follow the Lord. Therefore, rightly does the same Truth say: He who does not bear his cross and come after me cannot be my disciple. For to bear the cross and follow the Lord is either to show abstinence of the flesh or compassion to the neighbor with the intention of eternal study. For whoever does this for a temporal intention may indeed bear the cross but refuses to follow the Lord. Because sublime commandments have been given, the comparison of building a height is immediately added, when it is said:
Luke 14:28
For which of you, wishing to build a tower, does not first sit down and calculate the cost necessary to complete it? For in all things, the end must be considered. Everything we do should be preceded by the effort of consideration. Behold, according to the voice of Truth, he who builds a tower prepares the cost of the building. Therefore, if we wish to construct the tower of humility, we must first prepare ourselves for the adversities of this world. For the distinction between earthly and heavenly building is this: that the earthly building is constructed by collecting expenses, while the heavenly building is constructed by dispersing expenses. We make expenses for the former by collecting what we do not have; we make expenses for the latter by even relinquishing what we have. It must indeed be considered what is said: [Luke 14:29-31] -- Lest after he has laid the foundation, and is not able to finish it, all who see it begin to mock him, saying, 'This man began to build and was not able to finish.' For, according to Paul's words, we have been made a spectacle to the world, to angels and to men. And in all that we do, we must consider our hidden adversaries, who always pay attention to our works, always rejoice in our shortcomings. Observing whom the Prophet says: "My God, in you I trust, I will not be ashamed, nor let my enemies mock me" (Psalm 25). For if we do not vigilantly watch against evil spirits when intent on good works, we suffer the mockers whom we have as persuaders to evil. But since a comparison was given about constructing a building, now a likeness from lesser to greater is added, so that greater things may be weighed from the smallest matters. For it follows:
Luke 14:31
Or what king, going to engage in war against another king, will not first sit down and consider whether he is able with ten thousand to meet the one who comes against him with twenty thousand? Otherwise, while the other is still far away, he sends a delegation and asks for the terms of peace. A king comes against a king in equal battle, and yet, if he perceives that he cannot be sufficient, he sends a delegation and asks for terms of peace. With what tears, therefore, must we hope for pardon, who in that dreadful trial do not come to judgment equally with our king, whom undeniably our condition, weakness, and cause present as inferior? But perhaps we have already severed the faults of evil work, already we have outwardly declined all depravities; do we suffice to give an account of our thoughts? Therefore, when a double army comes against a single one, it examines us, scarcely prepared in our deeds alone, simultaneously concerning our deed and thought. And therefore, while it is still far away, let us send a delegation, let us ask for the things of peace. It is said to be far away, because it is not yet seen presently through judgment. Let us send our delegation, our tears, let us send works of mercy, let us sacrifice on His altar the offerings of placation. This is our delegation, which appeases the coming king.
Luke 14:33
Thus therefore, any one of you who does not renounce all that he possesses cannot be my disciple. The Lord very clearly teaches with this conclusion what it means to build a tower or to make peace with a stronger king: namely, to be his disciple; and to prepare the costs to complete the tower, and to send a delegation to obtain peace, is nothing else but to renounce all that we possess. Among such possessions, even the love of our neighbors, as mentioned earlier, and our own soul, which some think is referred to for this temporal life, must be understood in such a way that we possess it temporarily so that it does not hinder us from the eternal, if anyone should threaten to take it away. There is certainly a difference between renouncing all things and leaving all things; it is for the few and the perfect to leave all things, to set aside the cares of the world, and to aspire solely to eternal desires. But it is for all the faithful to renounce all that they possess, that is, to hold onto worldly things in such a way that they are not held by them in the world; to have temporal things in use, eternal things in desire; to manage earthly things in such a way that yet with the whole mind they strive for heavenly things.
Luke 14:34
Salt is good: But if the salt has also lost its flavor, how shall it be seasoned? He refers to the preceding, where he commanded not only the beginning but also the completion of the tower of virtues. Indeed, it is good to hear the word of God, to more frequently season the hidden things of the heart with the salt of spiritual wisdom, even to become salt of the earth with the apostles, that is, to suffice for saturating the minds of those who still think of earthly things. But if anyone once enlightened by the seasoning of truth returns to apostasy, by what other teacher will he be corrected, who has rejected the sweetness of wisdom which he himself has tasted, whether terrified by worldly adversities or enticed by allurements? According to what some wise man said: Who will heal the enchanter bitten by the serpent? (Eccl. XII) By which sentence it is not undeservedly believed that Judas Iscariot and his companions themselves are designated, who, overcome by avarice, did not hesitate to betray his rank of apostleship and to hand over the Lord.
Luke 14:35
Neither is it fit for the land nor for the dunghill, but it shall be cast outside. Just as salt which has lost its savor, when no longer useful for seasoning food or preserving meat, is good for nothing (for it is not fit for the land, as its application hinders growth, nor for the dunghill, as it harms fertile soil mixed with it, preventing the seeds of crops from sprouting, and rather extinguishes them), so anyone who, after knowing the truth, turns back, neither brings forth the fruit of good works nor cultivates others, but is to be cast outside, that is, to be separated from the unity of the Church, so that, according to the preceding parable, the mocking enemies may say, "This man began to build and was not able to finish." And therefore, the exhortation is very useful when it is said: [Luke 14:35] -- He who has ears to hear, let him hear. That is, he who has ears of understanding, with which he can perceive the word of God, let him not despise but hear, obeying and doing what he has learned. For not a forgetful hearer, but a doer of the work will be blessed in his deed. Amen.
Chapter 15
Luke 15:1–2
But the tax collectors and sinners were approaching him to hear him, and the Pharisees and scribes murmured, saying, "This man receives sinners and eats with them." Because not only can the righteous sin through inertia, but also the sinner can repent through diligence, after it is narrated that the tasteless salt must be cast outside, immediately a group of penitents is described being admitted within, who, approaching to hear the word of God, were received not only for conversation but also for dining together. Seeing this, the Pharisees were indignant, because true righteousness has compassion, and false righteousness has indignation, although the righteous may rightly be indignant with sinners. But it is one thing to act out of pride, and another out of zeal for discipline. But those who were so sick that they did not realize they were sick, until they recognized what they were, the heavenly physician heals them with gentle remedies, presents a kind example, and presses with tenderness on the swollen heart of the wound; he says:
Luke 15:4
Which one of you, having a hundred sheep, and if he loses one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost until he finds it? Behold, in a marvelous dispensation of kindness, Truth has given a parable that man might both recognize in himself and that it particularly pertains to the very Creator of men. For since the number one hundred is perfect, He had a hundred sheep when He created the substance of angels and men. But one sheep was lost when man, by sinning, abandoned the pastures of life. He left the ninety-nine sheep in the wilderness because He left those lofty choirs of angels in heaven. Why is heaven called a wilderness, unless it is because it is said to be abandoned? Man deserted heaven when he sinned. Moreover, ninety-nine sheep remained in the wilderness when the Lord was seeking the one on earth because the number of rational creatures, namely angels and men, made to see God, was diminished by the loss of man, and in order to complete the perfect number of sheep in heaven, the lost man was sought on earth.
Luke 15:5
And when he has found it, he lays it on his shoulders, rejoicing. He laid the sheep on his shoulders because, taking on human nature, He Himself bore our sins. [Luke 15:6] -- And coming home, he calls together his friends and neighbors, saying to them, Rejoice with me, for I have found my sheep that was lost. Having found the sheep, he returned home, because our Shepherd returned to the heavenly kingdom after restoring man. There he found friends and neighbors, namely those choirs of angels. Who are his friends, because they continually keep his will in their stability. They are also his neighbors, because they enjoy the brightness of his vision with their constant presence. And note that he does not say, Rejoice with the found sheep, but Rejoice with me, because our life is his joy, and when we are led back to heaven, we fulfill the solemnity of his joy.
Luke 15:7
I tell you that there will be joy in heaven over one sinner who repents, more than over ninety-nine just persons who do not need repentance. There will be more joy in heaven over converted sinners than over just persons standing still, because often those who know they are not oppressed by the weight of sins indeed stand in the path of righteousness, commit no unlawful deeds, yet do not long anxiously for the heavenly homeland. And they allow themselves to use lawful things as much as they remember not committing any unlawful acts, and often they remain sluggish in performing the foremost good deeds because they are very secure in that they have committed no grievous evils. But on the other hand, sometimes those who remember having committed some unlawful acts burn with love for God from their very sorrow, and strive in great virtues. There is therefore more joy in heaven over a converted sinner than over a standing just one, because even a leader in battle loves more the soldier who, after fleeing, returns and strikes the enemy bravely than the one who never turned his back and never did anything valiantly. But among these things, it must be known that there are many just ones in whose life there is so much joy that no repentance of sinners can in any way be placed before them.
For many are aware of no evil within themselves, and yet they exercise themselves in the affliction of such great fervor, as if they were anguished by all sins, reject even all lawful things, are sublimely girded for the contempt of the world, rejoice in lamentations, humble themselves in all ways; and just as some bewail the sins of their works, so these lament the sins of their thoughts. Hence it must be concluded how much joy it brings to God when the just humbly mourn, if it makes joy in heaven when the unjust condemns through repentance what he has wrongly committed.
Luke 15:8
Or what woman having ten drachmas, if she loses one drachma, does not light a lamp, and sweep the house, and search diligently until she finds it? He who is signified by the shepherd, he also is signified by the woman. For He Himself is God, He Himself is the Wisdom of God. And because the image is expressed on the drachma, the woman lost the drachma when man, who had been created in the image of God, by sinning departed from the likeness of his Creator. But the woman lights a lamp because the wisdom of God appeared in humanity. Indeed, the lamp is light in a vessel. The light in the vessel is divinity in flesh. When the lamp is lit, the house is swept, for as soon as His divinity shone through the flesh, our whole conscience was shaken. The house is swept when human conscience is disturbed by considering its own guilt; when the house is swept, the drachma is found, because as the conscience of man is disturbed, the likeness of the Creator is restored in man.
Luke 15:9
And when she has found it, she calls her friends and neighbors together, saying, "Rejoice with me, for I have found the drachma which I had lost." Who are these friends and neighbors but those heavenly powers previously mentioned? They are as close to heavenly wisdom as they approach it by the grace of continuous vision. But it should be noted why this woman is said to have had ten drachmas. For the Lord created the nature of angels and men to know Him, and when He willed them to stand for eternity, He undoubtedly created them in His own likeness. The woman had ten drachmas because there are nine orders of angels, but to complete the number of the elect, man was created as the tenth, who did not perish from his Creator even after sin, because eternal Wisdom, dazzling with miracles in the flesh, restored him from the light in the vessel.
Luke 15:10
Thus, I say to you, there will be joy before the angels of God over one sinner who repents. To repent is both to lament the wrongs committed and to refrain from committing those that should be lamented. For he who laments some wrongs yet commits others still either does not know how or pretends to repent. For what does it profit if one mourns the sins of lust but still pants with the fires of avarice? Or what does it profit if one already laments the faults of anger yet still wastes away with the torches of envy? But it is much less than what we say, that he who laments his sins at least does not commit those that should be lamented. For it must be seriously considered that he who remembers he has committed unlawful acts should strive to abstain even from some lawful things, so that in this way he may make amends to his Creator, that he who has committed forbidden acts should also cut off himself even from permissible ones.
Luke 15:12
He said: A certain man had two sons, and the younger of them said to his father: Give me a portion of the substance that falls to me. And he divided the substance to them. As the scribes and Pharisees murmured about the acceptance of sinners, the Savior set forth three parables in order, the first two of which, as discussed, suggest how much He Himself rejoices with the angels over the salvation of the penitent. The third, which follows, not only demonstrates His and His people’s joy but also reproves the murmuring of the envious. The man who is said to have had two sons is understood as God the Father, the begetter of two peoples, and as the author and creator of the two branches of the human race. For the elder son signifies those who remained in the worship of one God; the younger, those who abandoned God up to idol worship. The portion of substance that falls to the younger son is the rational sense in man. For to live, to understand, to remember, to excel in keen ingenuity, is a gift of divine substance. The younger son seeks this from the father when man, delighted with his own power, sought to govern himself by free will and to shake off the dominion of the Creator. And He divided the substance to them, imparting to the faithful the protection of His grace, which they desired, and granting to the unfaithful only the benefit of natural wit, with which they were content.
Luke 15:13
And not many days after, the younger son gathered all together, took his journey into a far country, and there wasted his substance with riotous living. He went far away, not by changing his location, but by changing his mind. For the more someone sins in wicked deeds, the further he withdraws from the grace of God. The fact that it is said he departed not many days after, having gathered all together, to a far country, means because not long after the establishment of the human race, it pleased the soul to carry with it by free will a certain power of its nature, and to abandon Him by whom it was created, presiding over its own strengths. These strengths it consumes the quicker, the more it abandons Him by whom they were given. Therefore, he calls this life prodigal, loving to squander and to spend prodigally on outward shows, emptying itself within, when someone follows what proceeds from it, and leaves behind Him who is more interior to himself.
Luke 15:14
And when he had spent all, there arose a mighty famine in that country. All the things he wasted signify the adornments of nature which he consumed. The famine in the far country is the lack of the word of truth, in the forgetfulness of the Creator. Concerning which it is said in the prophets: Because the Lord will send a famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord (Amos 8). [Luke 15:15] -- And he began to be in want, and went and joined himself to a citizen of that country. Rightly he began to be in want, who abandoned the treasures of the wisdom of God, the heights of heavenly riches. But a certain citizen of that country to whom the needy joined himself is surely he who, by the merit of his perversity, is set over earthly desires, called by the Lord the prince of this world. And of whom the Apostle says: The god of this age has blinded the minds of the unbelieving (2 Cor. 4).
Luke 15:15
And he sent him into his village to feed swine. To be sent to the village is to be subjected to the desire of worldly substance. Concerning which, in another parable, someone despising spiritual banquets to which he was invited, said: I have bought a village and I need to go out and see it (Luke XIV). But to feed swine is to perform those actions in which unclean spirits rejoice. [Luke 15:16] -- And he desired to fill his belly with the husks that the swine did eat. The husks with which he fed the swine are secular teachings, resonating with barren sweetness, from which praises of idols and myths to the gods of the nations slip through in various speech and songs, which delight demons. Hence, when he wished to be filled with these, he wanted to find something solid and true that pertained to the blessed life in such things, and he could not. For this is what he said:
Luke 15:16
And no one gave to him. But coming to himself, he said. Now, indeed, withdrawing his intention from those things which outwardly lure and deceive in vain, directing it back to the inner conscience. [Luke 15:17] -- He said: How many hired servants of my father have bread enough and to spare, and I perish here with hunger. How could he know this, being in such great oblivion of God, as all idolaters were, unless because this recollection was already of one repenting, when the Gospel was preached? Therefore, the workers of the Father have bread aboundingly, because those who strive to perform deeds worthy with a view to future recompense are daily refreshed with the nourishment of divine grace. But truly, they perish with hunger who, placed outside the house of the Father, desire to fill their bellies with husks. That is, those who, living without end, seek a blessed life in the pursuits of vain philosophy. For just as bread, which strengthens man’s heart, is likened to the word of God which refreshes the mind, so too the husk, which is internally empty and externally soft, and does not refresh the body but fills it, so that it is more a burden than a benefit, is not unreasonably compared to secular wisdom, whose language is sonorous with eloquence but empty of the power of usefulness.
Luke 15:18
I will arise and go to my father and say to him: Father, I have sinned against heaven and before you. How merciful and compassionate a father he knew, who, not offended by his son, does not disdain to hear the word "father." I will arise, therefore, he says, because I have recognized that I lie down. And I will go, because I have departed far away. To my father, because I languish under the prince of swine with miserable destitution: I have sinned, however, against heaven, before the angelic spirits and holy souls, in whom the seat of God is signified. Before you truly, in the inner chamber of conscience, which the eyes of God alone could penetrate. [Luke 15:19] -- And I am no longer worthy to be called your son. Treat me as one of your hired servants. Indeed, he does not dare to aspire to the affection of a son, who does not doubt that all things which are of the father are his own, but he desires the status of a hired servant, now willing to serve for a wage. Yet he testifies that he can merit even this only by paternal grace. Where then are the Pelagians, who trust that they can be saved by their own virtue, against the very clear sentence of truth which says: Without me, you can do nothing?
Luke 15:20
And rising up, he came to his father. To come to the father is to be established in the Church through faith, where legitimate and fruitful confession of sins already may exist. [Luke 15:20] -- Yet while he was still far off. And before he could understand God, but nevertheless while he already piously sought Him. [Luke 15:20] -- His father saw him. For the impious and proud are fittingly said to not be seen, as if not held before the eyes. For someone held before the eyes is usually said to be one who is loved. [Luke 15:20] -- And he was moved with mercy, and running, fell on his neck. For the father did not desert the only-begotten Son, in whom he ran and descended even to our distant wandering. Because God was in Christ, reconciling the world to Himself (II Cor. V). And the Lord Himself said: The Father dwelling in me, He does the works (John XIV). What is it, then, to fall on his neck, but to incline and humble his arm in an embrace? And to whom has the arm of the Lord been revealed? (John XII), which is indeed our Lord Jesus Christ.
Luke 15:20
And he kissed him. To be consoled by the word of God's grace unto the hope of the forgiveness of sins, that is, after long journeys remaining, to merit the kiss of charity from the father.
Luke 15:21
And the son said to him: Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Now he begins, established in the Church, to confess his sins, and he does not say all he had promised to say, but only up to this: I am not worthy to be called your son. For he desires to become through grace what he confesses himself unworthy to be through merits. He did not add what he had said in that meditation: Make me like one of your hired servants. For when he lacked bread, he even desired to be a hired servant. Which, after his father's kiss, he most generously now disdains. For he understands that there is no small distinction between a son, a hired servant, and a slave. Namely, a slave is one who still, through fear of hell or the presence of laws, abstains from vices; a hired servant, who by hope and desire for the kingdom of heaven; a son, by affection for goodness itself and love of virtues. In the consummation of these three virtues, the blessed Apostle, summarizing all salvation, says: Now, he says, faith, hope, and charity remain, these three. But the greatest of these is charity. For faith is that which, through fear of future judgment and punishments, causes one to turn away from the contamination of vices. Hope, which calling our mind away from present things, by the expectation of heavenly rewards, despises all pleasures of the body.
Charity, which lighting us up with the ardor of the mind towards the death of Christ and the fruit of spiritual virtues, makes us detest with complete hatred whatever is contrary to them. Therefore, the prodigal, after coming to his senses, feared the punishments of dire famine, and as if now made a slave, even thinking of the state of a hired servant from the reward, desires it. But the father, running to meet him, not content with granting lesser things, hastily passing through both stages, restores him to the former dignity of sons, and now makes him think not of the reward of a hireling, but of the inheritance of a parent.
Luke 15:22
And the father said to his servants: Quickly bring the first robe, and put it on him. The first robe is the garment of innocence, which man, well created, received but lost when poorly persuaded, when after the fault of transgression he recognized himself to be naked, and with the glory of immortality lost, he took on the skin, that is, a mortal garment. The servants who bring it are the preachers of reconciliation. For they bring forth the first robe when they assure mortal and earthly men that they will be elevated, so that they may not only be citizens of angels but also heirs of God and co-heirs with Christ. [Luke 15:22] -- And put a ring on his hand, and shoes on his feet. The ring is either the seal of sincere faith, by which all promises are inscribed with a certain impression in the hearts of believers, or the pledge of those nuptials by which the Church is espoused. And it is well that the ring is given on the hand so that faith may shine through works, and works may be strengthened by faith. But shoes on the feet announce the duty of evangelizing, so that the course of the mind tending to celestial things, may be preserved and kept clean from the contagion of earthly matters, and fortified by the examples of the former ones, may safely tread upon serpents and scorpions. Therefore, the hands and feet, that is, the work and the course, are adorned. The work so that we may live rightly; the course, so that we may hasten to eternal joys. For we do not have a lasting city here, but we seek the one to come (Hebrews 13).
Luke 15:23
And bring the fattened calf and kill it. The fattened calf is likewise the Lord, but according to the flesh. And well fattened, because his flesh is so richly endowed with spiritual virtue that it suffices for the salvation of the whole world to send forth a sweet odor, namely the aroma of sacrifice, to God, and to intercede for all. However, to bring the calf and kill it is to preach Christ and to intimate his death. Then indeed it is as if he is freshly killed for each one of us when we believe he was killed. Then his flesh is eaten when the sacrament of his passion is received by the mouth for cleansing, and thought of by the heart for imitation. And let us eat and celebrate, because this my son was dead and has come to life again, he was lost and has been found. Not only the son who comes to life and is found again, but even the father and his servants, are feasted on the sacred flesh of the calf that was slain for the son, because the father's food is our salvation, and the father's joy is the remission of our sins. Nor is it only that of the Father, and the Son, and the Holy Spirit. For just as there is one will and operation in the divinity, so too there is one delight of the holy and undivided Trinity.
Hence blessed Abraham, receiving three angels as guests, is recorded to have slain a most tender and best calf, and offered it to them to feast with milk, bread, and butter. Because whoever desires to refresh the blessed Trinity with the services of right devotion, that is, to gladden it, ought also to celebrate with the sincerity of a pious confession the death of the only-begotten Son of God in the flesh, who is one person in the same Trinity. And it is to be noted that before the first robe, before the ring, before the shoes are granted, thus afterward the calf is sacrificed, because unless each person puts on the hope of the first immortality, unless he fortifies himself with the works of faith with a ring, unless he preaches the same faith by piously confessing it, he cannot partake in the heavenly Sacraments.
Luke 15:24
And they began to celebrate. These feasts and festivities are now celebrated, extended and spread throughout the world by the Church. For indeed that calf is offered in the body and blood of the Lord, both to the Father, and it feeds the whole household. [Luke 15:25] -- But his elder son was in the field. The elder son is the people of Israel who, although he did not go into the distant land, is said not to have stayed at home, but in the field, because the same people neither forsook the Creator to the point of worshipping idols, nor penetrated into the depths of the law they had received, but content with merely the letter of the law, they were accustomed both to work and hope for outward and earthly things, hearing through the prophet: "If you are willing and obedient, you shall eat the good of the land" (Isaiah 1).
Luke 15:25
And as he came and drew near to the house, he heard music and dancing. The son draws near to the house when those more considerate among the Israelites (for many such were found among them, and often are found) condemn the labor of servile works and from the same Scriptures consider the freedom of the Church. He hears music and dancing, that is, those filled with the Spirit preaching the Gospel with harmonious voices, to whom it was said: "I beseech you, brethren, that you all speak the same thing" (1 Cor. 1), and of those living in harmony, being of one soul and heart in the praises of God. [Luke 15:26] -- And he called one of the servants, and asked what these things meant. And he said to him. He calls one of the servants when he takes up to read one of the prophets, and inquiring in this way asks whence these things celebrated in the Church come, in which he does not see himself. Let the servant of the father, the prophet, answer him:
Luke 15:27
Your brother has come, and your father has killed the fattened calf, because he received him safe and sound. Your brother was in the ends of the earth, but from there greater joy comes from those singing a new song to the Lord, for his praise from the ends of the earth (Ps. 47). And for him who was absent, that one was sacrificed to whom it was said: "And may your burnt offering be fat" (Ps. 19). [Luke 15:28] -- But he was angry and refused to go in. His father came out and began to plead with him. He is still indignant and does not want to go in. Therefore, when the fullness of the Gentiles has come in, his father will go out at the appropriate time, so that all Israel may be saved, from whose part blindness has happened, like an absence in the field, until the fullness of the younger son, far off in the idolatry of the Gentiles, returns to enter and eat the calf. For there will indeed be an open calling of the Jews in the salvation of the Gospel. He calls this manifestation of the calling, as the father's going out to plead with the elder son.
Luke 15:29
But he, answering, said to his father: Behold, all these years I have served you, and I never disobeyed your command. The question arises how that people could be said to have never disobeyed God's command. But it is easily resolved that this was not said about every command, but about the one most necessary, by which they were commanded to worship no other God. Neither should this son be understood as representing all Israelites, but those who have never turned from the one God to idols. For although this son, placed as if in a field, desired earthly things, he desired these goods from the one God. This is also confirmed by the testimony of his father when he says: You are always with me. For he does not refute him as if he were lying, but approving his perseverance with him, invites him to the enjoyment of a greater and more delightful celebration.
Luke 15:29
And you never gave me a young goat so that I might celebrate with my friends. Certainly, a sinner is usually signified by the name of the young goat, but far be it from me to understand the Antichrist. For it is quite absurd that it is said to him. You are always with me, having wished this from the father, that he would believe in the Antichrist. Nor is it at all proper to understand this son in the people of the Jews, who are going to believe in the Antichrist. But how would he feast from that goat if he himself is the Antichrist, who would not believe in him? Or if this is to feast from the slaughter of the goat, which is to rejoice at the destruction of the Antichrist, how does the son, whom the father receives, say that this was not granted to him, when all the sons of God are going to rejoice at the damnation of that adversary? Surely, therefore, he complains that the Lord Himself is denied to him for joining, while he considers Him a sinner. For when the goat is of that nation, that is, when he considers Him a violator of the Sabbath and a transgressor of the law, he did not deserve to rejoice in His feasts. So that what he says: You never gave me a young goat so that I might celebrate with my friends, is as if he were saying, him who seemed a goat to me, you never gave me to feast upon, thus denying me him himself by that very thing by which he seemed a goat to me. But what he says, With my friends, either it is understood from the perspective of the leaders, with the people, or from the perspective of the people of Jerusalem, with the other peoples of Judea.
Luke 15:30
But after your son, this one who has devoured his wealth with prostitutes comes, you killed the fattened calf for him. The prostitutes are the superstitions of the Gentiles, with whom to dissipate wealth is, having forsaken the single union of the word of God, to commit fornication with the crowd of demons with the most shameful desire.
Luke 15:31
But he said to him: Son, you are always with me, and all that is mine is yours. But it was fitting to celebrate and be glad, for this your brother was dead, and is alive again; he was lost, and is found. When he says: And all that is mine is yours, it should not be thought that this implies that they are not also the brother’s, as if you were to suffer anxieties in an earthly inheritance. How could everything be the older’s if the younger also has his own share? For indeed, everything belongs to the perfect and fully purified and now immortal children in such a way that all things belong to each one, and each one to all. For just as desire holds nothing without anxiety, so charity holds nothing with anxiety. Therefore, when we attain that blessedness, the superior things will be ours to live by, the equal things ours for companionship, the inferior things ours to rule over. But if anyone is troubled as to how, in supplicating the Father, the truth says: And all mine are yours, and yours mine, which seems very similar to what is said to this son: And all that is mine is yours, let him know that all that belongs to the Father belongs to the only-begotten Son, because he is also God, and being born of the Father, he is equal to the Father. For even what he says concerning the Holy Spirit:
All things that the Father has are mine, therefore I said that he will take of mine and declare it to you, he spoke of those things that pertain to the very divinity of the Father, in which he is equal to the Father, possessing all that the Father possesses. For the Holy Spirit was not to take something from the creature that is subject to the Father and the Son when he said: He will take of mine, but certainly from the Father from whom the Spirit proceeds and from whom the Son is born. Whether therefore these two sons should be referred to the two peoples, or as some prefer to any two individuals, namely the penitent and the just, or one who seems just to himself, let the older brother rejoice, for the younger brother was dead and is alive again; he was lost and is found.
BOOK FIVE. LEGE FELIX PROEM. After rebuking those who murmured about the reception of sinners, or rather penitents, who seemed just to themselves, with three continuous parables, previously discussed, the Savior refuted them, teaching that the salvation of the repentant is indeed most pleasing to God and angels, but most grievous to envious men, soon adding a fourth and fifth parable about giving alms and following frugality, showing with pious and just discretion that those who distribute worldly goods to the poor will be received into eternal dwellings by them. However, those who desire to luxuriate alone in these things will be buried in hell and will not even obtain the slightest drop of water that might cool the perpetual burning torments even for a moment. For indeed the order of preaching is most fitting, that after repentance, alms, that is, the work of mercy, should be suggested. For he who repents rightly obtains mercy from God by being merciful himself as much as he can to the needy neighbor without delay. But he who turns away his ear not to hear the poor, his prayer will be abominable. Wherefore, when John the Baptist persuaded the crowds that they should not be thrown into fire due to their barrenness, he immediately added the counsel of salvation to those seeking it, and said: "Whoever has two coats must share with anyone who has none; and whoever has food must do likewise" (Luke 3). And these same Pharisees and scribes, languishing no less from the plague of avarice than pride, denied both forgiveness to the repentant and money to the needy. However, he who wishes all men to be saved and come to the knowledge of the truth (1 Timothy 2) now continuously bestows his customary gifts of kindness both by speaking to them and, in their hearing, to his disciples. But let us come to the text.