Luke 14

Luke 14:1

Ambrose of Milan: First, Christ cures the man with dropsy. The abundant flow of the flesh had oppressed the functions of his soul and had quenched the glow of his spirit. Then, Christ teaches humility. At the feast, Christ gently opposes the longing for a better seat, so that the humanity of persuasion excludes the harshness of coercion, reason promotes the effect of persuasion, and correction chastises pride. He joins humanity to this, as if at the next threshold. The boundaries of the Lord’s saying differentiated this, if it is conferred on the poor and the weak. There is a greedy disposition in those who would be rewarded for hospitality. — Exposition of the Gospel of Luke

Bede ((as quoted by Aquinas, AD 1274)): When it is said that Jesus answered, there is a reference to the words which went before, And they watched him. For the Lord knew the thoughts of men.

But they who were asked, are rightly silent, for they perceived that whatever they said, would be against themselves. For if it is lawful to heal on the sabbath day, why did they watch the Saviour whether He would heal? If it is not lawful, why do they take care of their cattle on the sabbath? Hence it follows, But they held their peace.

By these words He so refutes His watchers, the Pharisees, as to condemn them also of covetousness, who in the deliverance of animals consult their own desire of wealth. How much more then ought Christ to deliver a man, who is much better than cattle!

By a suitable example then He settles the question, showing that they violate the sabbath by a work of covetousness, who contend that he does so by a work of charity. Hence it follows, And they could not answer him again to these things. Mystically, the dropsical man is compared to him who is weighed down by an overflowing stream of carnal pleasures. For the disease of dropsy derives the name from a watery humour.

In this example also He well refers to the ox and the ass; so as to represent either the wise and the foolish, or both nations; that is, the Jew oppressed by the burden of the law, the Gentile not subject to reason. For the Lord rescues from the pit of concupiscence all who are sunk therein. — Catena Aurea by Aquinas

Bede: 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. — On the Gospel of Luke

Cyril of Alexandria ((as quoted by Aquinas, AD 1274)): Although our Lord knew the malice of the Pharisees, yet He became their guest, that He might benefit by His words and miracles those who were present. Whence it follows, And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him; to see whether He would despise the observance of the law, or do any thing that was forbidden on the sabbath day. When then the man with the dropsy came into the midst of them, He rebukes by a question the insolence of the Pharisees, who wished to detect Him; as it is said, And, behold, there was a certain man before him which had the dropsy. And Jesus answering, &c.

Disregarding then the snares of the Jews, He cures the dropsical, who from fear of the Pharisees did not ask to be healed on account of the sabbath, but only stood up, that when Jesus beheld him, He might have compassion on him and heal him. And the Lord knowing this, asked not whether he wished to be made whole, but forthwith healed him. Whence it follows; And he took him, and healed him, and let him go. Wherein our Lord took no thought not to offend the Pharisees, but only that He might benefit him who needed healing. For it becomes us, when a great good is the result, not to care if fools take offence.

But seeing the Pharisees awkwardly silent, Christ baffles their determined impudence by some important considerations. As it follows; And he answered and said unto them, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day? — Catena Aurea by Aquinas

Cyril of Alexandria: A Pharisee, of higher rank than usual, invited Jesus to a banquet. Although he knew their bad intentions, he went with him and ate in their company. He did not submit to this act of condescension to honor his host. He rather instructed his fellow guests by words and miraculous deeds that might lead them to the acknowledgment of the true service, even that taught us by the gospel. He knew that even against their will he would make them eyewitnesses of his power and his suprahuman glory. Perhaps they might believe that he is God and the Son of God, who took on our likeness but was unchanged and did not cease to be what he had been. — COMMENTARY ON LUKE, HOMILY 101

Cyril of Alexandria: He became the guest of his host to fulfill a duty. It says, “They watched him.” Why did they watch him? They watched to see if he would disregard the honor of the law and so do something forbidden on the sabbath day. O senseless Jew, understand that the law was a shadow and type, waiting for the truth. The truth was Christ and his commandments. Why then do you arm the type against the truth? Why set the shadow in array against the spiritual interpretation? Keep your sabbath rationally.… Those who had the office to minister among you according to the law used to offer God the appointed sacrifices, even on the sabbath. They slaughtered the victims in the temple and performed the acts of service that were required of them. No one rebuked them, and the law itself was silent. It did not forbid people ministering on the sabbath. This was a type for us. As I said, it is our duty, keeping the sabbath in a rational manner, to please God by a sweet spiritual fragrance. As I have already said, we perform this when ceasing from sins, we offer God a life holy and worthy of admiration as a sacred oblation, steadily advancing to all virtue. This is the spiritual sacrifice well pleasing to God. — COMMENTARY ON LUKE, HOMILY 101

Gregory the Dialogist ((as quoted by Aquinas, AD 1274)): (14 Mor. c. 6.) Rightly then is the dropsical man healed in the Pharisees’ presence, for by the bodily infirmity of the one, is expressed the mental disease of the other. — Catena Aurea by Aquinas

Theophylact of Ohrid ((as quoted by Aquinas, AD 1274)): But by His question He exposes their folly. For while God blessed the sabbath, (Gen. 2:1.) they forbade to do good on the sabbath; but the day which does not admit the works of the good is accursed.

As though He said, If the law forbids to have mercy on the sabbath-day, have no care of thy son when in danger on the sabbath-day. But why speak I of a son, when thou dost not even neglect an ox if thou seest it in danger? — Catena Aurea by Aquinas

Luke 14:2

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (de Quæst. Evan. lib. 2. cap. 29.) Now He has aptly compared the dropsical man to an animal which has fallen into a ditch, (for he is troubled by water,) as He compared that woman, whom He spoke of as bound, and whom He Himself loosed, to a beast which is let loose to be led to water.

(ubi sup.) Or we rightly compare the dropsical man to a covetous rich man. For as the former, the more he increases in unnatural moisture the greater his thirst; so also the other, the more abundant his riches, which he does not employ well, the more ardently he desires them. — Catena Aurea by Aquinas

Luke 14:3

Bede: 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? — On the Gospel of Luke

Luke 14:4

Bede: 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. — On the Gospel of Luke

Luke 14:5

Bede: 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). — On the Gospel of Luke

Cyril of Alexandria: As they were silent from ill will, Christ refutes their unrelenting shamelessness by the convincing arguments that he uses. “Whose son of you,” he says, “or whose ox shall fall into a pit, and he will not immediately draw him out on the sabbath day?” If the law forbids showing mercy on the sabbath, why do you take compassion on that which has fallen into the pit?… The God of all does not cease to be kind. He is good and loving to people. — COMMENTARY ON LUKE, HOMILY 101

Luke 14:7

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): First the dropsical man is cured, in whom the abundant discharges of the flesh crushed down the powers of the soul, quenched the ardour of the Spirit. Next, humility is taught, when at the nuptial feast the desire of the highest place is forbidden. As it is said, And he spake, Sit not down in the highest room. — Catena Aurea by Aquinas

Basil of Caesarea ((as quoted by Aquinas, AD 1274)): (in reg. fus. ad inter. 12.) To take then the lowest place at a feast, according to our Lord’s command, is becoming to every man, but again to rush contentiously after this is to be condemned as a breach of order and cause of tumult; and a strife raised about it, will place you on a level with those who dispute concerning the highest place. Wherefore, as our Lord here says, it becomes him who makes the feast to arrange the order of sitting down. Thus in patience and love should we mutually bear ourselves, following all things decently according to order, not for external appearance or public display; nor should we seem to study or affect humility by violent contradiction, but rather gain it by condescension or by patience. For resistance or opposition is a far stronger token of pride than taking the first seat at meat, when we obtain it by authority. — Catena Aurea by Aquinas

Bede ((as quoted by Aquinas, AD 1274)): But as the Evangelist calls this admonition a parable, we must briefly examine what is its mystical meaning. Whosoever being bidden has come to the marriage feast of Christ’s Church, being united to the members of the Church by faith, let him not exalt himself as higher than others by boasting of his merits. For he will have to give place to one more honourable who is bidden afterwards, seeing that he is overtaken by the activity of those who followed him, and with shame he occupies the lowest place, now that knowing better things of the others he brings low whatever high thoughts he once had of his own works. But a man sits in the lowest place according to that verse, The greater thou art, humble thyself in all things. (Eccles. 3:18.) But the Lord when He cometh, whomsoever He shall find humble, blessing him with the name of friend, He will command him to go up higher. For whoever humbleth himself as a little child, he is the greatest in the kingdom of heaven. But it is well said, Then shalt thou have glory, that thou mayest not begin to seek now what is kept for thee in the end. It may also be understood, even in this life, for daily does God come to His marriage feast, despising the proud; and often giving to the humble such great gifts of His Spirit, that the assembly of those who sit at meat, i. e. the faithful, glorify them in wonder. But in the general conclusion which is added, it is plainly declared that the preceding discourse of our Lord must be understood typically. For not every one who exalts himself before men is abased; nor is he who humbleth himself in their sight, exalted by them. But whoever exalteth himself because of his merits, the Lord shall bring low, and him who humbleth himself on account of his mercies, shall He exalt. — Catena Aurea by Aquinas

Bede: 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. — On the Gospel of Luke

Benedict of Nursia: The Scripture asserts that “everyone that exalts himself will be humbled, and he that humbles himself will be exalted.” …If we want to attain to true humility and come quickly to the top of that heavenly ascent to which we can only mount by lowliness in this present life, we must ascend by good works. We must erect the mystical ladder of Jacob, where angels ascending and descending appeared to him. Ascent and descent mean that we go downward when we exalt ourselves and rise when we are humbled. The ladder represents our life in this world, which our Lord erects to heaven when our heart is humbled. The sides of the ladder represent our soul and body, sides between which God has placed several rungs of humility and discipline, whereby we are to ascend if we would answer his call. — RULE OF ST. BENEDICT 7

Cyril of Alexandria: He saw certain of those who were invited foolishly seizing the uppermost seats as a thing of importance, and worth the taking, and that they were eager after vainglory, for the benefit both of them and us He utters an urgent warning, saying; “When you are bidden of any one, seat not yourself at the head of the seat, lest a more honourable man than you be bidden of him, and when he that bade you and him comes, he say unto you, Give this man place; and then you begin with shame to take the lowest place.”

Now such things may seem perchance to some to be but trifling matters, and not worthy of much attention. But when any one fixes upon them the eye of his mind, he will then learn, from what blame they deliver a man, and how great orderliness they produce in him. For in the first place to hurry inconsiderately after honours neither suitable, nor due to us, shows us to be foolish, rude, and arrogant, seizing what is not fitting for us, but for others rather, who are greater than and superior to ourselves. Whoever he is that thus acts, is hated, and often too becomes an object of ridicule, when he has to restore to others, and that often against his will, the honour which in no respect belongs unto him.

But the modest and praiseworthy man, who might without fear of blame have claimed the dignity of sitting among the foremost, seeks it not, but yields to others what might be called his own, that he may not even seem to be overcome by vainglory; and such an one shall receive honour as his due: for he shall hear, He says, him who bade him say, “Come up hither.”

A modest mind therefore is a great and surpassing good: for it delivers those who possess it from blame and contempt, and from the charge of vaingloriousness.

But whosoever thinks great things of himself, and is supercilious, and elate in mind, and prides himself on an empty loftiness, is rejected and accursed. He follows a course the contrary of Christ’s, Who said; “Learn of Me, for I am meek and lowly in heart.” “For the Lord, it says, resists the proud, but gives grace to the humble.” — Commentary on the Gospel of Luke, Sermon 102

Irenaeus: Where are the hundredfold rewards in this age for the dinners offered to the poor? These things will be during the times of the kingdom, on the seventh day that is sanctified when God rested from all his works that he made. This is the true sabbath of the just, in which they will have no earthly work to do, but will have a table prepared before them by God, who will feed them with all kinds of delicacies. — AGAINST HERESIES 5.33.2

John Chrysostom ((as quoted by Aquinas, AD 1274)): (non occ.) And so the seeker of honour obtained not that which he coveted, but suffered a defeat, and busying himself how he might be loaded with honours, is treated with dishonour. And because nothing is of so much worth as modesty, He leads His hearer to the opposite of this seeking; not only forbidding him to seek the highest place, but bidding him search for the lowest. As it follows; But when thou art bidden, go and sit down in the lowest room. — Catena Aurea by Aquinas

Theophylact of Ohrid ((as quoted by Aquinas, AD 1274)): Now let no one deem the above precepts of Christ to be trifling, and unworthy of the sublimity and grandeur of the Word of God. For you would not call him a merciful physician who professed to heal the gout, but refused to cure a scar on the finger or a tooth-ache. Besides, how can that passion of vainglory appear slight, which moved or agitated those who sought the first seats. It became then the Master of humility to cut off every branch of the bad root. But observe this also, that when the supper was ready, and the wretched guests were contending for precedency before the eyes of the Saviour, there was a fit occasion for advice.

Moreover, he is not to be respected in the end, nor by all men, who thrusts himself into honours; but while by some he is honoured, by others he is disparaged, and sometimes even by the very men who outwardly honour him. — Catena Aurea by Aquinas

Luke 14:8

Clement of Alexandria: He says accordingly somewhere, “When thou art called to a wedding, recline not on the highest couch; but when thou art called, fall into the lowest place; " — The Instructor Book 2

Cyril of Alexandria ((as quoted by Aquinas, AD 1274)): For to rush forward hastily to honours which are not fitting for us, indicates rashness and casts a slur upon our actions. Hence it follows, lest a more honourable man than thou be invited, &c. — Catena Aurea by Aquinas

Luke 14:9

Bede: 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). — On the Gospel of Luke

Luke 14:10

Bede: 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. — On the Gospel of Luke

Bede: 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. — On the Gospel of Luke

Bede: 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.” — On the Gospel of Luke

Cyril of Alexandria ((as quoted by Aquinas, AD 1274)): For if a man wishes not to be set before others, he obtains this honour according to the divine word. As it follows; That when he that bade thee cometh, he may say unto thee, Friend, go up higher. In these words He does not harshly chide, but gently admonishes; for a word of advice is enough for the wise. And thus for their humility men are crowned with honours; as it follows, Then shall thou have worship. — Catena Aurea by Aquinas

Luke 14:11

Apostolic Constitutions: Let him therefore be sober, prudent, decent, firm, stable, not given to wine; no striker, but gentle; not a brawler, not covetous; “not a novice, test, being puffed up with pride, be fall into condemnation, and the snare of the devil: for every one that exalteth himself shall be abused.” — CONSTITUTIONS OF THE HOLY APOSTLES

Augustine of Hippo: There are humble religious, and there are proud religious. The proud ones should not promise themselves the kingdom of God. The place to which dedicated chastity leads is certainly higher, but the one who exalts himself will be humbled. Why seek the higher place with an appetite for the heights, when you can make it simply by holding on to lowliness? If you exalt yourself, God throws you down. If you cast yourself down, God lifts you up. One may not add to or subtract from the Lord’s pronouncement. — SERMON 354.8

Bede: 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. — On the Gospel of Luke

Clement of Alexandria: “For he that humbleth himself shall be exalted, and he that exalteth himself shall be humbled.”. For is it not thus that some of our writers have understood that man straightway on his creation received what is “according to the image “but that what is according “to the likeness “he will receive afterwards on his perfection? Now Plato, teaching that the virtuous man shall have this likeness accompanied with humility, explains the following: “He that humbleth himself shall be exalted.” — The Instructor Book 3

Cyprian: These several matters, I pray you, suggest to our brethren. And as “he who humbleth himself shall be exalted,” now is the time when they should rather fear the ensnaring adversary, who more eagerly attacks the man that is strongest, and becoming more virulent, for the very reason that he is conquered, strives to overcome his conqueror. The Lord grant that I may soon both see them again, and by salutary exhortation may establish their minds to preserve their glory. For I am grieved when I hear that some of them run about wickedly and proudly, and give themselves up to follies or to discords; that members of Christ, and even members that have confessed Christ, are defiled by unlawful concubinage, and cannot be ruled either by deacons or by presbyters, but cause that, by the wicked and evil characters of a few, the honourable glories of many and good confessors are tarnished; whom they ought to fear, lest, being condemned by their testimony and judgment, they be excluded from their fellowship. That, finally, is the illustrious and true confessor, concerning whom afterwards the Church does not blush, but boasts. — Epistle V

Cyprian: That humility and quietness are to be maintained in all things. In Isaiah: “Thus saith the Lord God, The heaven is my throne, and the earth is the stool of my feet. What seat will ye build for me, or what is the place for my rest? For all those things hath my hand made, and all those things are mine. And upon whom else will I look, except upon the lowly and quiet man, and him that trembleth at my words? " On this same thing in the Gospel according to Matthew: “Blessed are the meek, for they shall inherit the earth.” Of this same thing, too, according to Luke: “He that shall be least among you all, the same shall be great.” Also in the same lace: “Whosoever exalteth himself shall be made low, and whosoever abaseth himself shall be exalted.” Of this same thing to the Romans: “Be not high-minded, but fear; for if God spared not the natural branches, (take heed) lest He also spare not thee.” Of this same thing in the thirty-third Psalm: And He shall save the lowly in spirit.” Also to the Romans: “Render to all what is due: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour; owe no man anything, except to love another.” Also in the Gospel according to Matthew: “They love the first place of reclining at feasts, and the chief seat in the synagogues, and salutations in the market, and to be called of men Rabbi. But call not ye Rabbi, for One is your Master.” Also in the Gospel according to John: “The servant is not greater than his lord, nor the apostle greater than He that sent himself. If ye know these things, blessed shall ye be if ye shall do them.” Also in the eighty-first Psalm: “Do justice to the poor and lowly.” — Treatise XII. Three Books of Testimonies Against the Jews.

Cyril of Alexandria ((as quoted by Aquinas, AD 1274)): Having shown therefore from so slight an example the degradation of the ambitious and the exaltation of the humbleminded, He adds a great thing to a little, pronouncing a general sentence, as it follows, For every one who exalts himself shall be abased, and he that humbleth himself shall be exalted. This is spoken according to the divine judgment, not after human experience, in which they who desire after glory obtain it, while others who humble themselves remain inglorious. — Catena Aurea by Aquinas

Gregory the Dialogist: At the coming of the Redeemer, therefore, valleys were filled, but mountains and hills were brought low, because according to his voice: Everyone who exalts himself will be humbled, and everyone who humbles himself will be exalted. For a valley that is filled grows, but a mountain and hill that is brought low decreases, because indeed in the faith of the Mediator of God and men, the man Christ Jesus, the Gentiles received the fullness of grace, while Judea through the error of unbelief lost that by which it was puffed up. — Forty Gospel Homilies, Homily 20

Ignatius of Antioch: Therefore those great ones, Abraham and Job, styled themselves “dust and ashes before God. And David says, “Who am I before Thee, O Lord, that Thou hast glorified me hitherto? " And Moses, who was “the meekest of all men,” saith to God, “I am of a feeble voice, and of a slow tongue.” Be ye therefore also of a humble spirit, that ye may be exalted; for “he that abaseth himself shall be exalted, and he that exalteth himself shall be abased.” — Epistle of Ignatius to the Magnesians

Luke 14:12

Bede ((as quoted by Aquinas, AD 1274)): Brothers then, and friends, and the rich, are not forbidden, as though it were a crime to entertain one another, but this, like all the other necessary intercourse among men, is shown to fail in meriting the reward of everlasting life; as it follows, Lest perchance they also bid thee again, and a recompense be made thee. He says not, “and sin be committed against thee.” And the like to this He speaks in another place, And if ye do good to those who do good to you, what thank have ye? (Luke 6:33.) There are however certain mutual feastings of brothers and neighbours, which not only incur a retribution in this life, but also condemnation hereafter. And these are celebrated by the general gathering together of all, or the hospitality in turn of each one of the company; and they meet together that they may perpetrate foul deeds, and through excess of wine be provoked to all kinds of lustful pleasure.

And though all rise again, yet it is called the resurrection of the just, because in the resurrection they doubt not that they are blessed. Whoever then bids the poor to his feast shall receive a reward hereafter. But he who invites his friends, brothers, and the rich, has received his reward. But if he does this for God’s sake after the example of the sons of Job, God, who Himself commanded all the duties of brotherly love, will reward him. — Catena Aurea by Aquinas

Bede: 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: — On the Gospel of Luke

Bede: 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. — On the Gospel of Luke

Clement of Alexandria: He says accordingly somewhere, “When thou art called to a wedding, recline not on the highest couch; but when thou art called, fall into the lowest place;” and elsewhere, “When thou makest a dinner or a supper;” and again, “But when thou makest an entertainment, call the poor,” for whose sake chiefly a supper ought to be made. And further, “A certain man made a great supper, and called many.” — The Instructor Book 2

Cyprian: Of the benefit of good works and mercy. In Isaiah: “Cry aloud,” saith He, “and spare not; lift up thy voice like a trumpet; tell my people their sins, and the house of Jacob their wickednesses. They seek me from day to day, and desire to know my ways, as a people which did righteousness, and did not forsake the judgment of God. They ask of me now a righteous judgment, and desire to approach to God, saying, What! because we have fasted, and Thou hast not seen: we have humiliated our souls, and Thou hast not known. For in the days of fasting are found your own wills; for either ye torment those who are subjected to you, or ye fast for strifes and judgments, or ye strike your neighbours with fists. For what do you fast unto me, that to-day your voice should be heard in clamour? This fast I have not chosen, save that a man should humble his soul. And if thou shalt bend thy neck like a ring, and spread under thee sackcloth and ashes, neither thus shall it be called an acceptable fast. Not such a fast have I chosen, saith the Lord; but loose every knot of unrighteousness, let go the chokings of impotent engagements. Send away the harassed into rest, and scatter every unrighteous contract. Break thy bread to the hungry, and bring the houseless poor into thy dwelling. If thou seest the naked, clothe him; and despise not them of thy own seed in thy house. Then shall thy seasonable light break forth, and thy garments shall quickly arise; and righteousness shall go before thee: and the glory of God shall surround thee. Then thou shalt cry out, and God shall hear thee; while thou art yet speaking, He shall say, Here I am.” Concerning this same thing in Job: “I have preserved the needy from the hand of the mighty; and I have helped the orphan, to whom there was no helper. The mouth of the widow blessed me, since I was the eye of the blind; I was also the foot of the lame, and the father of the weak.” Of this same matter in Tobit: “And I said to Tobias, My son, go and bring whatever poor man thou shalt find out of our brethren, who still has God in mind with his whole heart. Bring him hither, and he shall eat my dinner together with me. Behold, I attend thee, my son, until thou come.” Also in the same place: “All the days of thy life, my son, keep God in mind, and transgress not His precepts. Do justice all the days of thy life, and do not walk in the way of unrighteousness; because if thou act truly, there will be respect of thy works. Give alms of thy substance, and turn not thy face from any poor man. So shall it come to pass that the face of God shall not be turned away from thee. Even as thou hast, my son, so do: if thou hast abundant substance, give the more alms therefrom; if thou hast little, communicate even of that little. And do not fear when thou givest alms: thou layest up for thyself a good reward against the day of need; because alms delivereth from death, and does not suffer to go into darkness. Alms is a good office for all who do it in the sight of the most high God.” On this same subject in Solomon in Proverbs: “He that hath pity on the poor lendeth unto the Lord.” Also in the same place: “He that giveth to the poor shall never want; but he who turns away his eye shall be in much penury.” Also in the same place: “Sins are purged away by alms-giving and faith.” Again, in the same place: “If thine enemy hunger, feed him; and if he thirst, give him to drink: for by doing this thou shalt scatter live coals upon his head.” Again, in the same place: “As water extinguishes fire, so alms-giving extinguishes sin.” In the same in Proverbs: “Say not, Go away, and return, to-morrow I will give; when you can do good immediately. For thou knowest not what may happen on the coming day.” Also in the same place: “He who stoppeth his ears that he may not hear the weak, shall himself call upon God, and there shall be none to hear him.” Also in the same place: “He who has his conversation without reproach in righteousness, leaves blessed children.” In the same in Ecclesiasticus: “My son, if thou hast, do good by thyself, and present worthy offerings to God; remember that death delayeth not.” Also in the same place: “Shut up alms in the heart of the poor, and this will entreat for thee from all evil.” Concerning this thing in the thirty-sixth Psalm, that mercy is beneficial also to one’s posterity: “I have been young, and I have also grown old; and I have not seen the righteous forsaken, nor his seed begging their bread. The whole day he is merciful, and lendeth; and his seed is in blessing.” Of this same thing in the fortieth Psalm: “Blessed is he who considereth over the poor and needy: in the evil day God will deliver him.” Also in the cxith Psalm: “He hath distributed, he hath given to the poor; his righteousness shall remain from generation to generation.” Of this same thing in Hosea: “I desire mercy rather than sacrifice, and the knowledge of God more than whole burnt-offerings.” Of this same thing also in the Gospel according to Matthew: “Blessed are they who hunger and thirst after righteousness: for they shall be satisfied.” Also in the same place: “Blessed are the merciful: for they shall obtain mercy.” Also in the same place: “Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not dig through and steal: for where your treasure is, there will your heart be also.” Also in the same place: “The kingdom of heaven is like unto a merchantman seeking goodly pearls: and when he hath found a precious pearl, he went away and sold all that he had, and bought it.” That even a small work is of advantage, also in the same place: “And whoever shall give to drink to one of the least of these a cup of cold water in the name of a disciple, verily I say unto you, His reward shall not perish.” That alms are to be denied to none, also in the same place: “Give to every one that asketh thee; and from him who would wish to borrow, be not turned away.” Also in the same place: “If thou wilt enter into life, keep the commandments. He saith, Which? Jesus saith unto him, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not bear false witness, Honour thy father and mother: and, Thou shalt love thy neighbour as thyself. The young man saith unto Him, All these things have I observed: what lack I yet? Jesus saith unto him, If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me.” Also in the same place: “When the Son of man shall come in His majesty, and all the angels with Him, then He shall sit on the throne of His glory: and all nations shall be gathered together before Him; and He shall separate them one from another, even as a shepherd separates the sheep from the goats: and He shall place the sheep on the right hand, but the goats on the left hand. Then shall the King say unto them that are on His right hand, Come, ye blessed of my Father, receive the kingdom prepared for you from the beginning of the world. For I was hungry, and ye gave me to eat: I was thirsty, and ye gave me to drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer Him, and say, Lord, when saw we Thee a stranger, and took Thee in: naked, and clothed Thee? And when saw we Thee sick, and in prison, and came to Thee? And the King, answering, shall say unto them, Verily I say unto you, Inasmuch as ye did it to one of the least of these my brethren, ye did it unto me. Then shall He say unto them who are on His left hand, Depart from me, ye cursed, into everlasting fire, which my Father hath prepared for the devil and his angels: for I was hungry, and ye gave me not to eat: I was thirsty, and ye gave me not to drink: I was a stranger, and ye took me not in: I was naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer, and say, Lord, when saw we Thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? And He shall answer them, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not unto me. And these shall go away into everlasting burning: but the righteous into life eternal.” Concerning this same matter in the Gospel according to Luke: “Sell your possessions, and give alms.” Also in the same place: “He who made that which is within, made that which is without also. But give alms, and, behold, all things are pure unto you.” Also in the same place: “Behold, the half of my substance I give to the poor; and if I have defrauded any one of anything, I restore him fourfold. And Jesus said unto him, that salvation has this day been wrought for this house, since he also is a son of Abraham.” Of this same thing also in the second Epistle to the Corinthians: “Let your abundance supply their want, that their abundance also may be the supplement of your want, that there may be equality: as it is written, He who had much had not excess; and he who had little had no lack.” Also in the same place: “He who soweth sparingly shall reap also sparingly; and he who soweth in blessing shall reap also of blessing. But let every one do as he has proposed in his heart: not as if sorrowfully, or of necessity: for God loveth a cheerful giver.” Also in the same place: “As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever.” Likewise in the same place: “Now he who ministereth seed to the sower, shall both supply bread to be eaten, and shall multiply your seed, and shall increase the growth of the fruits of your righteousness: that in all things ye may be made rich.” Also in the same place: “The administration of this service has not only supplied that which is lacking to the saints, but has abounded by much giving of thanks unto God.” Of this same matter in the Epistle of John: “Whoso hath this world’s substance, and seeth his brother desiring, and shutteth up his bowels from him, how dwelleth the love of God in him? " Of this same thing in the Gospel according to Luke: “When thou makest a dinner or a supper, call not thy friends, nor brethren, nor neighbours, nor the rich; lest haply they also invite thee again, and a recompense be made thee. But when thou makest a banquet, call the poor, the weak, the blind, and lame: and thou shalt be blessed; because they have not the means of rewarding thee: but thou I shalt be recompensed in the resurrection of the I just.” — Treatise XII Three Books of Testimonies Against the Jews

Desert Fathers: A brother asked a hermit, ‘My sister is poor. If I give her alms, am I giving alms to the poor?’ He said, ‘No.’ The brother said, ‘Why is that, abba?’ He replied, ‘Because your relationship draws you to prefer her.’ — The Desert Fathers, Sayings of the Early Christian Monks

Gregory of Nyssa ((as quoted by Aquinas, AD 1274)): Do not then let them lie as though they were nothing worth. Reflect who they are, and thou wilt discover their preciousness. They have put on the image of the Saviour. Heirs of future blessings, bearing the keys of the kingdom, able accusers and excusers, not speaking themselves, but examined by the judge. — Catena Aurea by Aquinas

Irenaeus: But call the lame, the blind, and the poor, and thou shall be blessed, since they cannot recompense thee, but a recompense shall be made thee at the resurrection of the just.” — Against Heresies Book V

John Chrysostom ((as quoted by Aquinas, AD 1274)): (Hom. 1, 3. in ep. Col.) Many are the sources from which friendships are made. Leaving out all unlawful ones, we shall speak only of those which are natural and moral; the natural are, for instance, between father and son, brother and brother, and such like; which He meant, saying, Nor thy brethren, nor thy kinsmen; the moral, when a man has become your guest or neighbour; and with reference to these He says, nor thy neighbours.

Let us not then bestow kindness on others under the hope of return. For this is a cold motive, and hence it is that such a friendship soon vanishes. But if you invite the poor, God, who never forgets, will be your debtor, as it follows, But when ye make a feast, call the poor, the maimed, the lame, and the blind.

(Hom. 45. in Act.) For the humbler our brother is, so much the more does Christ come through him and visit us. For he who entertains a great man does it often from vainglory. And elsewhere, But very often interest is his object, that through such a one he may gain promotion. I could indeed mention many who for this pay court to the most distinguished of the nobles, that through their assistance they may obtain the greater favour from the prince. Let us not then ask those who can recompense us, as it follows, And thou shalt be blessed, for they cannot recompense thee. And let us not be troubled when we receive no return of a kindness, but when we do; for if we have received it we shall receive nothing more, but if man does not repay us, God will. As it follows, For thou shall be recompensed at the resurrection of the just.

But thou sayest, the poor are unclean and filthy. Wash him, and make him to sit with thee at table. If he has dirty garments, give him clean ones. Christ comes to thee through him, and dost thou stand trifling?

(Hom. 45. in Act.) It would become thee then to receive them above in the best chamber, but if thou shrinkest, at least admit Christ below, where are the menials and servants. Let the poor man be at least thy door keeper. For where there is alms, the devil durst not enter. And if thou sittest not down with them, at any rate send them the dishes from thy table. — Catena Aurea by Aquinas

Tertullian: What kind of persons does He bid should be invited to a dinner or a supper? Precisely such as he had pointed out by Isaiah: “Deal thy bread to the hungry man; and the beggars-even such as have no home-bring in to thine house,” because, no doubt, they are “unable to recompense” your act of humanity. — Against Marcion Book IV

Theophylact of Ohrid ((as quoted by Aquinas, AD 1274)): The supper being composed of two parties, the invited and the inviter, and having already exhorted the invited to humility, He next rewards by His advice the inviter, guarding him against making a feast to gain the favour of men. Hence it is said, Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends. — Catena Aurea by Aquinas

Luke 14:13

Apostolic Constitutions: If any determine to invite eider women to an entertainment of love, or a feast, as our Saviour calls it, — CONSTITUTIONS OF THE HOLY APOSTLES

Bede: 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. — On the Gospel of Luke

Origen of Alexandria ((as quoted by Aquinas, AD 1274)): But mystically, he who shuns vain-glory calls to a spiritual banquet the poor, that is, the ignorant, that he may enrich them; the weak, that is, those with offended consciences, that he may heal them; the lame, that is, those who have wandered from reason, that he may make their paths straight; the blind, that is, those who discern not the truth, that they may behold the true light. But it is said, They cannot recompense thee, i. e. they know not how to return an answer. — Catena Aurea by Aquinas

Luke 14:14

Irenaeus: 3. John, therefore, did distinctly foresee the first “resurrection of the just” — Against Heresies Book V

Tertullian: But here also I must first meet the same sophistry as advanced by those who contend that the Lord, like (the prophets), said everything in the way of allegory, because it is written: “All these things spake Jesus in parables, and without a parable spake He not unto them,” — On the Resurrection of the Flesh

Luke 14:15

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): Thus it is that the worn out soldier is appointed to serve degraded offices, as he who intent upon things below buys for himself earthly possessions, can not enter into the kingdom of heaven. Our Lord says, Sell all that thou hast, and follow me. It follows, And another said, I have bought five yoke of oxen, and I go to prove them.

Or marriage is not blamed; but purity is held up to greater honour, since the unmarried woman careth for the things of the Lord, that she may be holy in body and spirit, but she that is married careth for the things of the world. (1 Cor. 7:34.)

Or let us suppose that three classes of men are excluded from partaking of that supper, Gentiles, Jews, Heretics. The Jews by their fleshly service impose upon themselves the yoke of the law, for the five yoke are the yoke of the Ten Commandments, of which it is said, And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone. (Deut. 4:13.) That is, the commands of the Decalogue. Or the five yoke are the five books of the old law. But heresy indeed, like Eve with a woman’s obstinacy, tries the affection of faith. And the Apostle says that we must flee from covetousness, lest entangled in the customs of the Gentiles we be unable to come to the kingdom of Christ. (Eph. 5:3, Col. 3:5, Heb. 13:5, 1 Tim. 6:11.) Therefore both he who has bought a farm is a stranger to the kingdom, and he who has chosen the yoke of the law rather than the gift of grace, and he also who excuses himself because he has married a wife. It follows, And the servant returned, and told these things to his Lord.

He invites the poor, the weak, and the blind, to show that weakness of body shuts out no one from the kingdom of heaven, and that he is guilty of fewer sins who lacks the incitement to sin; or that the infirmities of sin are forgiven through the mercy of God. Therefore he sends to the streets, that from the broader ways they may come to the narrow way. Because then the proud refuse to come, the poor (Greg. Hom. 36.) are chosen, since they are called weak and poor who are weak in their own judgment of themselves, for there are poor, and yet as it were strong, who though lying in poverty are proud; the blind are they who have no brightness of understanding; the lame are they who have walked not uprightly in their works. But since the faults of these are expressed in the weakness of their members, as those were sinners who when bidden refused to come, so also are these who are invited and come; but the proud sinners are rejected, the humble are chosen. God then chooses those whom the world despises, because for the most part the very act of contempt recals a man to himself. And men so much the sooner hear the voice of God, as they have nothing in this world to take pleasure in. When then the Lord calls certain from the streets and lanes to supper, He denotes that people who had learnt to observe in the city the constant practice of the law. But the multitude who believed of the people of Israel did not fill the places of the upper feast room. Hence it follows, And the servant said, Lord, it is done as thou hast commanded, and yet there is room. For already had great numbers of the Jews entered, but yet there was room in the kingdom for the abundance of the Gentiles to be received. Therefore it is added, And the Lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. When He commanded His guests to be collected from the wayside and the hedges, He sought for a rural people, that is, the Gentiles.

Or, He sends to the highways and about the hedges, because they are fit for the kingdom of God, who, not absorbed in the desire for present goods, are hastening on to the future, set in a certain fixed path of good will. And who like a hedge which separates the cultivated ground from the uncultivated, and keeps off the incursion of the cattle, know how to distinguish good and evil, and to hold up the shield of faith against the temptations of spiritual wickedness. — Catena Aurea by Aquinas

Ambrose of Milan: He turned to the Gentiles from the careless scorn of the rich. He invites both good and evil to enter in order to strengthen the good and change the disposition of the wicked for the better. The saying that was read today is fulfilled, “Then wolves and lambs will feed together.” He summons the poor, the maimed and the blind. By this, he shows us either that handicaps do not exclude us from the kingdom of heaven and whoever lacks the enticements of sinning rarely offends, or that the Lord’s mercy forgives the weakness of sinners. Whoever glories in the Lord glories as one redeemed from reproach not by works but by faith.He sends them into the highways, because wisdom sings aloud in passages. He sends them to the streets, because he sent them to sinners, so that they should come from the broad paths to the narrow way that leads to life. He sends them to the highways and hedges. They, who are not busied with any desires for present things, hurry to the future on the path of good will. Like a hedge that separates the wild from the cultivated and wards off the attacks of wild beasts, they can distinguish between good and evil and extend a rampart of faith against the temptations of spiritual wickedness. — Exposition of the Gospel of Luke

Athanasius of Alexandria: Oh, brothers and sisters, what a banquet that is! How great is the harmony and joy of those who eat at this heavenly table! They enjoy food that produces everlasting life, not that ordinary food which passes right on through the body. Who will be considered worthy to be in that group? Who is so blessed as to be called to and counted worthy of that divine feast? “Blessed is he who will eat bread in your kingdom.” Although he has been washed, even a person who has been judged worthy of this heavenly calling and has been sanctified by it can become unclean. How can he become unclean? “Counting as unclean the blood of the covenant by which he was sanctified and despising the Spirit of grace,” he hears the Lord say, “Friend, how did you get in here without wedding garments?” — FESTAL LETTER

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (Serm. 112.) Or because he sighed for something afar off, and that bread which he desired lay before him. For who is that Bread of the kingdom of God but He who says, I am the living bread which came down from heaven? (John 6:51.) Open not thy mouth, but thy heart. — Catena Aurea by Aquinas

Basil of Caesarea ((as quoted by Aquinas, AD 1274)): But he says, I cannot come, because that the human mind when it is degenerating to worldly pleasures, is feeble in attending to the things of God. — Catena Aurea by Aquinas

Bede ((as quoted by Aquinas, AD 1274)): But because some receive this bread by faith merely, as if by smelling, but its sweetness they loathe to really touch with their mouths, our Lord by the following parable condemns the dulness of those men to be unworthy of the heavenly banquet. For it follows, But he said unto him, A certain man made a great supper, and bade many. — Catena Aurea by Aquinas

Bede: 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: — On the Gospel of Luke

Clement of Alexandria: The holy agape is the sublime and saving creation of the Lord.…An agape is in reality heavenly food, a banquet of the Word. The agape, or love, “bears all things, endures all things, hopes all things. Love never fails.” “Blessed is he who eats bread in the kingdom of God.” The most unlikely of all downfalls is charity that does not fail to be thrown down from heaven to earth among all these dainty seasonings. Do you still imagine that I refer to a meal that will be destroyed? “If I distribute my goods to the poor and do not have love,” Scripture says, “I am nothing.” The whole law and the word depend on this love. If you love the Lord your God and your neighbor, there will be a heavenly feast in heaven. The earthly feast, as we have proved from Scripture, is called a supper. It is permeated with love yet is not identified with it but is an expression of mutual and generous good will. — The Instructor Book 2

Clement of Alexandria: “Blessed is he who shall eat bread in the kingdom of God.” — The Instructor Book 2

Cyril of Alexandria ((as quoted by Aquinas, AD 1274)): That man was carnal, and a careless hearer of the things which Christ delivered, for he thought the reward of the saints was to be bodily.

This man represents God the Father just as images are formed to give the resemblance of power. For as often as God wishes to declare His avenging power, He is called by the names of bear, leopard, lion, and others of the same kind; but when He wishes to express mercy, by the name of man. The Maker of all things, therefore, and Father of Glory, or the Lord, prepared the great supper which was finished in Christ. For in these latter times, and as it were the setting of our world, the Son of God has shone upon us, and enduring death for our sakes, has given us His own body to eat. Hence also the lamb was sacrificed in the evening according to the Mosaic law. Rightly then was the banquet which was prepared in Christ called a supper.

That servant who was sent is Christ Himself, who being by nature God and the true Son of God, emptied Himself, and took upon Him the form of a servant. But He was sent at supper time. For not in the beginning did the Word take upon Him our nature, but in the last time; and he adds, For all things are ready. For the Father prepared in Christ the good things bestowed upon the world through Him, the removal of sins, the participation of the Holy Spirit, the glory of adoption. To these Christ bade men by the teaching of the Gospel.

But whom can we suppose these to be who refused to come for the reason just mentioned, but the rulers of the Jews, whom throughout the sacred history we find to have been often reproved for these things?

But with the rulers of the Jews who refused their call, as they themselves confessed, Have any of the rulers believed on him? (John 7:48.) the Master of the household was wroth, as with them that deserved His indignation and anger; whence it follows, Then the master of the house being angry, &c.

Thus it was that the master of the house is said to have been enraged with the chiefs of the Jews, and in their stead were called men taken from out of the Jewish multitude, and of weak and impotent minds. For at Peter’s preaching, first indeed three thousand, then five thousand believed, and afterwards much people; whence it follows, He said unto his servant, Go out straightway into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. (Acts 2:41, 44. — Catena Aurea by Aquinas

Cyril of Alexandria: One of those who were sitting at the table with them said, “Blessed is he that shall eat bread in the kingdom of God.” Probably this man was not yet spiritual but earthly, and not able to understand correctly what Christ spoke. He was not one of those who believed, nor had he been baptized. He supposed that the rewards of the saints for their mutual labors of love would be in things pertaining to the body. Since they were too dull in heart to comprehend a precise idea, Christ outlines for them a parable that explains the nature of the era about to be instituted for their sakes. — COMMENTARY ON LUKE, HOMILY 104

Eusebius of Caesarea ((as quoted by Aquinas, AD 1274)): Our Lord had just before taught us to prepare our feasts for those who cannot repay, seeing that we shall have our reward at the resurrection of the just. Some one then, supposing the resurrection of the just to be one and the same with the kingdom of God, commends the above-mentioned recompense; for it follows, When one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God. — Catena Aurea by Aquinas

Gregory the Dialogist ((as quoted by Aquinas, AD 1274)): (Hom. 36. in Evan.) Or he made a great supper, as having prepared for us the full enjoyment of eternal sweetness. He bade many, but few came, because sometimes they who themselves are subject to him by faith, by their lives oppose his eternal banquet. And this is generally the difference between the delights of the body and the soul, that fleshly delights when not possessed provoke a longing desire for them, but when possessed and devoured, the eater soon turns from satiety to loathing; spiritual delights, on the other hand, when not possessed are loathed, when possessed the more desired. But heavenly mercy recalls those despised delights to the eyes of our memory, and in order that we should drive away our disgust, bids us to the feast. Hence it follows, And he sent his servant, &c.

By this servant then who is sent by the master of the family to bid to supper, the order of preachers is signified. But it is often the case that a powerful person has a despised servant, and when his Lord orders any thing through him, the servant speaking is not despised, because respect for the master who sends him is still kept up in the heart. Our Lord then offers what he ought to be asked for, not ask others to receive. He wishes to give what could scarcely be hoped for; yet all begin at once to make excuse, for it follows, And they all began with one consent to make excuse. Behold a rich man invites, and the poor hasten to come. We are invited to the banquet of God, and we make excuse.

(ubi sup.) Or by the piece of ground is meant worldly substance. Therefore he goes out to see it who thinks only of outward things for the sake of his living.

(in Hom. 36. in Ev.) By the bodily senses also because they cannot comprehend things within, but take cognizance only of what is without, curiosity is rightly represented, which while it seeks to shake off a life which is strange to it, not knowing its own secret life, desires to dwell upon things without. But we must observe, that the one who for his farm, and the other who to prove his five yoke of oxen, excuse themselves from the supper of their Inviter, mix up with their excuse the words of humility. For when they say, I pray thee, and then disdain to come, the word sounds of humility, but the action is pride. It follows, And this said, I have married a wife, and therefore I cannot come.

(Hom. 36.) But although marriage is good, and appointed by Divine Providence for the propagation of children, some seek therein not fruitfulness of offspring, but the lust of pleasure. And so by means of a righteous thing may not unfitly an unrighteous thing be represented.

(in Hom. 36.) They then who, broken down by the calamities of this world, return to the love of God, are compelled to enter. But very terrible is the sentence which comes next. For I say unto you, That none of those men which were bidden shall taste of my supper. Let no one then despise the call, lest if when bidden he make excuse, when he wishes to enter he shall not be able. — Catena Aurea by Aquinas

Pseudo-Basil ((as quoted by Aquinas, AD 1274)): (app. Hom. in Ps. 37.) Not that the passion of anger belongs to the Divine substance, but an operation such as in us is caused by anger, is called the anger and indignation of God. — Catena Aurea by Aquinas

Luke 14:16

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (ubi sup.) Or else, the Man is the Mediator between God and man, Christ Jesus; He sent that they who were bidden might come, i. e. those who were called by the prophets whom He had sent; who in the former times invited to the supper of Christ, were often sent to the people of Israel, often bade them to come at supper time. They received the inviters, refused the supper. They received the prophets and killed Christ, and thus ignorantly prepared for us the supper. The supper being now ready, i. e. Christ being sacrificed, the Apostles were sent to those, to whom prophets had been sent before. — Catena Aurea by Aquinas

Bede: 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. — On the Gospel of Luke

Cyril of Alexandria: We understand the man to be God the Father. For similes represent the truth but are not the truth itself. The Creator of the universe and the Father of glory made a great supper, a festival for the whole world, in honor of Christ. In the last times of the world and at our world’s setting, the Son rose for us. At this time, he suffered death for our sakes and gave us to eat his flesh, the bread from heaven that gives life to the world. Toward evening and by the light of torches, the lamb was also sacrificed according to the law of Moses. With good reason, the invitation that is by Christ is called a supper. — COMMENTARY ON LUKE, HOMILY 104

Gregory the Dialogist: This is the distinction, dearest brothers, that usually exists between the delights of the body and those of the heart: bodily delights, when they are not possessed, kindle in themselves a serious desire, but when possessed and consumed, they immediately turn the one eating them into disgust through satiety. Spiritual delights, on the contrary, when not possessed are treated with disgust, but when possessed they are desired; and the more they are hungered for by the one eating, the more they are also consumed by the one hungering. In the former, the appetite pleases but the experience displeases; in the latter, the appetite is of little account, but the experience pleases more. In the former, appetite generates satiety, and satiety generates disgust; but in the latter, appetite generates satiety, and satiety generates appetite. For spiritual delights increase desire in the mind while they satisfy, because the more their flavor is perceived, the more one recognizes what should be loved more eagerly. And therefore, when not possessed, they cannot be loved, because their flavor is unknown. For who is able to love what he does not know? Hence the Psalmist admonishes us, saying: “Taste and see that the Lord is sweet.” As if he were saying openly: You do not know his sweetness if you do not taste it at all. But touch the food of life with the palate of your heart, so that by proving its sweetness you may be able to love it. Man lost these delights when he sinned in paradise; he went outside when he closed his mouth to the food of eternal sweetness. Hence we also, born into the hardship of this pilgrimage, have come here already full of disgust, nor do we know what we ought to desire; and the disease of our disgust increases all the more as the soul distances itself further from eating that sweetness; and it no longer desires internal delights precisely because it has long since lost the habit of consuming them. Therefore we waste away in our disgust, and we are wearied by the long plague of fasting. And because we are unwilling to taste inwardly the sweetness prepared for us, we wretches love our hunger outside. But the heavenly mercy does not abandon those who abandon it.

For he recalls those despised delights to the eyes of our memory, and sets them before us; in his promise he shakes off our torpor, and invites us to repel our disgust. For he says: “A certain man made a great supper, and invited many.” Who is this man, except he of whom it is said through the Prophet: “And he is a man, and who has known him?” He made a great supper, because he prepared for us the fullness of inward sweetness. He invited many, but few come, because sometimes those very ones who are subject to him through faith contradict his eternal banquet by living wickedly. — Forty Gospel Homilies, Homily 36

Gregory the Dialogist: But first it must be asked whether this reading in Matthew is the same one that is described in Luke under the name of a supper. And indeed there are some things that seem to be discordant with each other, because here a dinner is mentioned, there a supper; here the one who entered the wedding feast without proper garments was rejected, there no one who is said to have entered is reported to have been rejected. From this matter it is rightly concluded that both here the present Church is signified by the wedding feast, and there the eternal and final banquet is signified by the supper, because some enter this one who are going to depart, and whoever has once entered that one will no longer go out. But if perhaps anyone contends that this is the same reading, I think it better, with faith preserved, to yield to another’s understanding than to serve contentions, since it can perhaps also be suitably understood that Matthew said what Luke was silent about concerning the casting out of him who had not come with a wedding garment. But that it is called a supper by the one and a dinner by the other does not at all oppose our understanding, because since among the ancients dinner was daily at the ninth hour, that same dinner was also called supper. — Forty Gospel Homilies, Homily 38

Tertullian: Consider also to which deity is better suited the parable of him who issued invitations: “A certain man made a great supper, and bade many.” The preparation for the supper is no doubt a figure of the abundant provision of eternal life. — Against Marcion Book IV

Theophylact of Ohrid: Because the man who sat at table with Him had said, Blessed is he that shall eat bread in the kingdom of God, the Lord teaches him at some length what it means to feast with God, and tells this parable. By a certain man the Lord means His Father, the Lover of man. Whenever Scripture alludes to God’s power to punish, He is called a panther, a leopard, or a bear [Hos. 13:7-8]. But whenever it alludes to God’s love for man, He is presented as a man, as is the case here. Since the parable treats of God’s extreme love for man and the divine economy of the Incarnation which He worked in us, making us sharers of the Flesh of His Son, the parable calls God a man and this divine economy a great supper. It is a supper because the Lord came in the last days, as it were at the evening of this age. And this supper is great because great indeed, we confess, is the mystery of our salvation. [I Tim. 3:16] And he sent his servant at supper time. Who is this servant? The Son of God, Who assumed the form a servant and became man, and as a man is said to have been sent forth. Notice how He did not say “a servant,” but instead, using the definite article, the servant [of his.] Christ is the One and only Servant Who in His human nature was perfectly obedient and pleasing to God. For Christ is pleasing to the Father not only as Son and God, but also as Man. He is the only Sinless One Who carried out all the counsels and commandments of the Father and fulfilled all righteousness, and in this sense is said to serve God the Father. He alone can be called the true Servant of God. He was sent at supper time, that is, at the appointed and proper time. For there was no other time more opportune for our salvation than the reign of Caesar Augustus, when iniquity had reached its peak and it was critical that it be cleansed. Just as physicians allow a festering and malignant boil to burst and release all its foul pus, and only then apply the medication, so too it was necessary that sin first display all its forms, and then the Great Physician applied His medicine. For this very reason the Lord waited for the devil to fill the full measure of iniquity, and then the Son of God took flesh and healed every form of iniquity by every aspect of His holy life. Therefore He was sent at that hour, that is, at that comely and opportune season of which David says, Gird Thy sword upon Thy thigh, 0 Mighty One, in Thy comeliness. (2) Certainly the sword here signifies the Word of God [Heb. 4:12], while the words upon Thy thigh indicate His Nativity in the flesh which was in comeliness, that is, when the time was right and seemly. He was sent to speak to those who had been called. Who are those that were called? Perhaps this refers to all men. For God has called all to the knowledge of Him, by means of the order and harmony of visible creation, and by means of the natural law. But those that were called are also, more specifically, the children of Israel, who were called through the law and the prophets. In the first place, then, the Lord was sent to the sheep of the house of Israel. [Mt. 15:24] The Lord was saying to all the Jews, Come, for all things are now ready, when He proclaimed the good tidings that the kingdom of heaven is at hand [Mt. 4:17], and among you [Lk. 17:21]. And they all with one accord began to make excuse, that is, as if at a signal. For all the leaders of the Jews refused to have Jesus as their King, and thus were found unworthy of the supper, one because of his love of wealth, and another because of his love of pleasure. The man who bought a piece of ground and the man who bought the five yoke of oxen signify those who love wealth, while the man who married a wife signifies those who love pleasure. Furthermore, the man who bought a piece of ground signifies the man who cannot accept the mystery of faith because he is governed by the wisdom of this world. The piece of ground represents the world and, in general, nature, and the man who must go and see his piece of ground is he who sees only nature, and cannot accept what is beyond nature. Therefore the Pharisee, for example, “sees his piece of ground,” that is, he looks only at the laws of nature and cannot accept that a Virgin gave birth to God, because that is beyond nature. Because they are examining this “piece of ground,” that is, nature, none of those who boast in external wisdom have recognized Jesus Who made nature new. The man who bought five yoke of oxen, and tested them, also represents a man who loves the material world. He has yoked the five senses of the soul to the five senses of the body and has made the soul into flesh. For this reason he is concerned only with the earth and does not desire to commune of the rational Supper, for as Wisdom says, How can he get wisdom that holdeth the plough? [Eccles. (Wis. of Sirach) 38:25] He who stays behind because of a wife is a lover of pleasure who has devoted himself to the flesh, the mate of the soul. By cleaving to the flesh he cannot please God. You may also understand these things literally. We also fall away from God because of fields, because of yokes of oxen, because of marriages, when we become so attached to them that they consume our whole life and we are carried away even to the point of shedding blood over them. Then there is no divine thought or word that we can practice, or even comprehend.

Luke 14:17

Bede: 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. — On the Gospel of Luke

Cyril of Alexandria: Next, who is he that was sent? It says he was a slave. Perhaps it is Christ. Although God the Word is by nature God and the very Son of God the Father from whom he was revealed, he emptied himself to take the form of a slave. Being God of God, he is Lord of all. One may justly apply the title of a slave to the limits of his humanity. Although he had taken the form of a slave, he was still Lord as being God. — COMMENTARY ON LUKE, HOMILY 104

Cyril of Alexandria: What was the nature of the invitation? “Come, for look, all things are ready.” God the Father has prepared in Christ gifts for the inhabitants of the earth. Through Christ, he bestowed the forgiveness of sins, cleansing away of all defilement, communion of the Holy Spirit, glorious adoption as children, and the kingdom of heaven. To these blessings, Christ invited Israel, before all others, by the commandments of the gospel. Somewhere he has even said by the voice of the psalmist, “But I have been sent as a king by him,” that is, by God the Father, “on Zion his holy mountain to preach the commandment of the Lord.” — COMMENTARY ON LUKE, HOMILY 104

Gregory the Dialogist: “And he sent his servant at the hour of supper to tell those who were invited to come.” What is the hour of supper, except the end of the world? In which we certainly are, as Paul long ago testifies, saying: “We are those upon whom the ends of the ages have come.” If therefore it is already the hour of supper when we are called, the less should we excuse ourselves from the banquet of God, the more we perceive that the end of the age has drawn near. For the more we consider that nothing remains, the more we ought to fear lest the time of grace that is at hand be lost. Moreover, this banquet of God is called not a dinner but a supper, because after dinner a 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 right that this should be called not a dinner but a supper.

But who is designated by this servant, who is sent by the householder to invite, except the order of preachers? Of which order, although we are still unworthy, although we are burdened by the weight of our sins, nevertheless we too are in these days, and when I speak something to you concerning your edification, this is what I do, for I am a servant of the supreme householder. When I admonish you to contempt of the world, I come to invite you to the supper of God. Let no one despise me in this place on my own account. And if I appear in no way worthy to invite, yet great are the delights which I promise. Often, my brothers, what I say tends to happen, that a powerful person has a despised servant; and when through him he sends some message to his own people or to strangers, the person of the speaking servant is not despised, because reverence for the sending master is preserved in the heart. Nor do those who hear consider through whom, but what or from whom they hear. So therefore, brothers, so conduct yourselves, and if perhaps you rightly despise us, yet preserve in your mind reverence for the Lord who calls. Willingly obey to become guests of the supreme householder. Examine your hearts, and drive out from them deadly disgust. For to repel your disgust, all things are now prepared. But if you are still carnal, perhaps you seek carnal feasts. Behold, those very carnal feasts have been converted into spiritual nourishment for you. For to wipe away the disgust of your mind, that singular lamb has been slain for you at the supper of the Lord. — Forty Gospel Homilies, Homily 36

Luke 14:18

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (ubi sup.) Now there were three excuses, of which it is added, The first said unto him, I have bought a piece of ground, and I must needs go and see it. The bought piece of ground denotes government. Therefore pride is the first vice reproved. For the first man wished to rule, not willing to have a master. — Catena Aurea by Aquinas

Bede: 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: — On the Gospel of Luke

Bede: 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. — On the Gospel of Luke

Cyril of Alexandria: “They began,” it says, “all of them at once to make excuse,” that is, as with one purpose, without any delay, they made excuse.… By senselessly giving themselves up to these earthly matters, they cannot see things spiritual. Conquered by the love of the flesh, they are far from holiness. They are covetous and greedy after wealth. They seek things that are below but make no account in the slightest degree of the hopes that are stored up with God. It would be far better to gain the joys of paradise instead of earthly fields and temporary furrows. — COMMENTARY ON LUKE, HOMILY 104

Gregory the Dialogist: But what are we to do, we who see that what follows still happens among many? “And they all began at once to make excuse.” God offers what ought to have been asked for; He wishes to give unasked what could scarcely have been hoped for even if He had deigned to grant it when asked, yet He is despised; He announces that the delights of eternal refreshment are prepared, and yet all together make excuse. Let us place before the eyes of our mind the least things, that we may be able to worthily weigh the greater. If some powerful man were to send to invite any poor person, what, brothers, I ask, what would that poor man do, except rejoice at that very invitation of his, give a humble response, change his garment, hasten to go as quickly as possible, lest another arrive at the banquet of the powerful man before him? Therefore a rich man invites, and a poor man hastens to come; we are invited to God’s banquet, and we make excuses. But behold, amid these things I can estimate what your hearts answer to themselves. For perhaps in secret thoughts they say to themselves: We do not wish to make excuse, for we rejoice both to be called and to arrive at that banquet of heavenly refreshment.

Those who speak such things to you, their minds speak truth, if they do not love earthly things more than heavenly, if they are not occupied more with bodily matters than with spiritual. Hence here also the very cause of those making excuses is added, when it is immediately brought in: The first said: I have bought a farm, and I must go out and see it; I pray you, have me excused. What is designated by the farm except earthly substance? He went out therefore to see the farm who thinks only of external things on account of his substance. — Forty Gospel Homilies, Homily 36

Origen of Alexandria ((as quoted by Aquinas, AD 1274)): They who have bought a piece of ground and reject or refuse the supper, are they who have taken other doctrines of divinity, but have despised the word which they possessed. — Catena Aurea by Aquinas

Tertullian: It certainly is not the feast of him who never sent a messenger to warn-who never did a thing before towards issuing an invitation, but came down himself on a sudden-only then beginning to be known, when already giving his invitation; only then inviting, when already compelling to his banquet; appointing one and the same hour both for the supper and the invitation. But when invited, they excuse themselves. And fairly enough, if the invitation came from the other god, because it was so sudden; if, however, the excuse was not a fair one, then the invitation was not a sudden one. — Against Marcion Book IV

Tertullian: “I have bought a field-and I have bought some oxen-and I have married a wife.” And still He urges them: “I have sent unto you all my servants the prophets, rising early even before day-light. — Against Marcion Book IV

Luke 14:19

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (Serm. 112.) The five yoke of oxen are taken to be the five senses of the flesh; in the eyes sight, in the ears hearing, in the nostrils smelling, in the mouth taste, in all the members touch. But the yoke is more easily apparent in the three first senses; two eyes, two ears, two nostrils. Here are three yoke. And in the mouth is the sense of taste which is found to be a kind of double, in that nothing is sensible to the taste, which is not touched both by the tongue and palate. The pleasure of the flesh which belongs to the touch is secretly doubled. It is both outward and inward. But they are called yoke of oxen, because through those senses of the flesh earthly things are pursued. For the oxen till the ground, but men at a distance from faith, given up to earthly things, refuse to believe in any thing, but what they arrive at by means of the five-fold sense of the body. “I believe nothing but what I see.” If such were our thoughts, we should be hindered from the supper by those five yoke of oxen. But that you may understand that it is not the delight of the five senses which charms and conveys pleasure, but that a certain curiosity is denoted, he says not, I have bought five yoke of oxen, and go to feed them, but go to prove them. — Catena Aurea by Aquinas

Bede: 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. — On the Gospel of Luke

Gregory the Dialogist: Another said: I have bought five yoke of oxen, and I go to test them; I pray you, have me excused. What do we understand by the five yoke of oxen except the five senses of the body? These are also rightly called yokes, because they are doubled in each sex. These bodily senses, indeed, because they do not know how to comprehend internal things, but know only external ones, and, abandoning what is innermost, touch those things which are outside, rightly through them curiosity is designated. For while it seeks to examine the life of another, always ignorant of its own inner depths, it strives to think about external things. For the vice of curiosity is grievous, which while it leads anyone’s mind outwardly to investigate the life of a neighbor, always hides from him his own inner depths, so that knowing the affairs of others, he does not know himself, and the mind of the curious person, the more skilled it becomes in another’s merit, the more ignorant it becomes of its own. For this reason also it is said concerning these same five yoke of oxen: I go to test them; I pray you, have me excused. For the very words of the one making excuse do not differ from the signification of his vice when he says: I go to test them, because indeed testing sometimes tends to pertain to curiosity.

But it should be noted that both he who makes excuse from his inviter’s supper on account of the farm and he who does so on account of testing the yoke of oxen mixes in words of humility, saying: I pray you, have me excused. For when he says I pray you, and yet disdains to come, humility sounds in the voice, pride in the action. And behold, every wicked person judges these things when he hears them, yet does not cease to do the things he judges. For when we say to anyone acting perversely: Be converted, follow God, abandon the world, where do we call him except to the Lord’s supper? But when he responds: Pray for me, because I am a sinner, I cannot do this, what else does he do except both ask and make excuse? For saying: I am a sinner, he insinuates humility; but adding: I cannot be converted, he demonstrates pride. Therefore he makes excuse by asking, who both puts on humility in his voice and exercises pride in his action. — Forty Gospel Homilies, Homily 36

Origen of Alexandria ((as quoted by Aquinas, AD 1274)): He who has bought five yoke of oxen is he who neglects his intellectual nature, and follows the things of sense, therefore he cannot comprehend a spiritual nature. — Catena Aurea by Aquinas

Luke 14:20

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (ubi sup.) That is, the delight of the flesh which hinders many, I wish it were outward and not inward. For he who said, I have married a wife, taking pleasure in the delights of the flesh, excuses himself from the supper; let such a one take heed lest he die from inward hunger.

(ubi sup.) Now John when he said, all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life, (1 John 2:16.) began from the point where the Gospel ended. The lust of the flesh, I have married a wife; the lust of the eyes, I have bought fire yoke of oxen; the pride of life, I have bought a farm. But proceeding from a part to the whole, the five senses have been spoken of under the eyes alone, which hold the chief place among the five senses. Because though properly the sight belongs to the eyes, we are in the habit of ascribing the act of seeing to all the five senses. — Catena Aurea by Aquinas

Bede: 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. — On the Gospel of Luke

Gregory the Dialogist: Another said: I have married a wife, and therefore I cannot come. What is understood by a wife except the pleasure of the flesh? For although marriage is good, and established by divine providence for the propagation of offspring, nevertheless some seek through it not the fruitfulness of children, but the desires of pleasure, and therefore through a just thing an unjust thing can not inappropriately be signified. Therefore the supreme father of the household invites you to the supper of the eternal banquet; but while one is given to avarice, another to curiosity, another to the pleasure of the flesh, indeed all the reprobate together make excuses. While earthly care occupies this one, shrewd thinking about another’s affairs devastates that one, carnal pleasure also defiles the mind of yet another, and each fastidious person does not hasten to the feast of eternal life. — Forty Gospel Homilies, Homily 36

Origen of Alexandria ((as quoted by Aquinas, AD 1274)): He who has married a wife is he who is joined to the flesh, a lover of pleasure rather than of God. (1 Tim. 3:4.) — Catena Aurea by Aquinas

Luke 14:21

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (in Gen. ad lit. c. 19.) Not for the sake of knowing inferior beings does God require messengers, as though He gained aught from them, for He knows all things stedfastly and unchangeably. But he has messengers for oursakes and their own, because to be present with God, and stand before Him so as to consult Him about His subjects, and obey His heavenly commandments, is good for them in the order of their own nature. — Catena Aurea by Aquinas

Bede: 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: — On the Gospel of Luke

Cyril of Alexandria: It says that when the house owner heard their refusal, he was angry and commanded “to gather from the streets and marketplaces of the city the poor, the maimed, the blind, and the lame.” Who are they who refused to come because of lands, farming and the physical procreation of children? It must be those who stood at the head of the Jewish synagogue. They were people with wealth, the slaves of covetousness with their mind set on profit on which they lavished all their seriousness. — COMMENTARY ON LUKE, HOMILY 104

Cyril of Alexandria: The leaders of the Israelites remained aloof from the supper, as being obstinate, proud and disobedient. They scorned a surpassing invitation, because they had turned aside to earthly things and focused their mind on the vain distractions of this world. The common crowd was invited, and immediately after them the Gentiles. — COMMENTARY ON LUKE, HOMILY 104

Tertullian: Then He was moved (He did well to be moved; for, as Marcion denies emotion to his god, He must be therefore my God), and commanded them to invite out of “the streets and lanes of the city.” Let us see whether this is not the same in purport as His words by Jeremiah: “Have I been a wilderness to the house of Israel, or a land left uncultivated? " That is to say: “Then have I none whom I may call to me; have I no place whence I may bring them? ““Since my people have said, We will come no more unto thee. — Against Marcion Book IV

Theophylact of Ohrid: The rulers of the Jews were rejected, and not one of them believed in Christ. And they even boasted of their malice, saying, Have any of the rulers believed on Him? [Jn. 7:48] Therefore these students of the law and scribes, as the prophet says, became foolish and fell from grace. But the simple from among the Jews are likened to the halt, the blind, and the maimed. It is the foolish of this world, the lowly, who were called. For the multitude marvelled at the words of grace which proceeded from the mouth of Jesus, and they rejoiced in His teaching. But after these had come to Him from the sons of Israel, that is, from the chosen whom God foreordained for His glory, such as Peter, and the sons of Zebedee, and the tens of thousands of those Jews who believed, then God’s goodness was poured out also upon the Gentiles. For those who are in the highways and hedges mean the Gentiles. The Israelites were within the city, inasmuch as they had received the lawgiving and inherited a civil and moral way of life. But the Gentiles were strangers to the Covenants, and the lawgiving of Christ was foreign to them. They were not fellow citizens of the saints, and did not travel the one true path, but instead followed many highways of lawlessness and coarseness, and were to be found in the hedges, that is, in sins. For sin is a great hedge and middle wall which separates us from God. By highways He signifies the Gentiles’ coarse way of life, which led them to so many false beliefs. By hedges He signifies their life of sins. The master does not command his servant simply to call all those in the highways and hedges, but to compel them to come in, although each man is free whether to believe or not. But He uses the word compel to teach us that it is a sign of God’s great power that the Gentiles, who were in such ignorance, came to believe. If the power of the preaching and the might of the word of truth had not been so great, how could men who were crazed with idol worship and practiced unspeakable things have been persuaded all at once to know the true God, and to perfect a spiritual life? He called this “compulsion” to show the miraculousness of their change. One might say that the pagan Greeks did not want to leave their idols and their rich feasting, yet they were compelled to flee from them by the truth of the Gospel. Also, the power of the miracles He worked was a strong force that induced them to be converted to faith in Christ. Every day this Supper is prepared and we are all invited to the kingdom which God prepared for man even before the foundation of the world. But we are not worthy of this Supper—some of us because of useless philosophical musings, others because of love of material things, and yet others because of pleasures of the flesh. But God in His love for man freely bestows this kingdom upon other sinners, upon the blind who have no spiritual vision to perceive the will of God; or if they can perceive it, upon those who are crippled and unable to take a step to do the will of God. And in short He grants the kingdom of heaven to all the poor who have fallen away from the glory above, and even to the maimed who cannot show forth in themselves a blameless life. To invite these sinners to the Supper, who are wandering astray in the streets and broad avenues of sin, the Father sends His Son Who became a Servant according to the flesh, and Who came not to call the righteous, but sinners. All these He feasts liberally, instead of the clever, the rich, and those who indulge the flesh. By the judgments known to Him alone He sends diseases and dangers upon many, causing them, even against their will, to renounce this life. Thus He leads them to His Supper, “compelling” them by means of the dangers. There are many examples of this. Understood in a simpler way, this parable also teaches us to show favor to the poor and the crippled rather than to the rich, just as He exhorted us to do a short while before. [Lk. 14:13-14] It is for this reason that He tells this parable, to confirm that we must give hospitality to the poor. And we may also learn from this that we should be so eager and generous in welcoming our brethren that, even when they are reluctant, we should compel them to partake of our good things. This is also good advice for teachers: teach what is necessary, even when the students are unwilling.

Luke 14:22

Bede: 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: — On the Gospel of Luke

Gregory the Dialogist: But let us hear what the servant adds after the poor have been brought to the supper: Lord, it is done as you commanded, and still there is room. Many such were gathered from Judea to the Lord’s supper, but the multitude that believed from the people of Israel did not fill the place of the heavenly banquet. The throng of Jews has already entered, but there is still room vacant in the kingdom where the multitude of the Gentiles must be received. — Forty Gospel Homilies, Homily 36

Luke 14:23

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (Serm. 112.) The Gentiles came from the streets and lanes, the heretics come from the hedges. For they who make a hedge seek for a division; let them be drawn away from the hedges, plucked asunder from the thorns. But they are unwilling to be compelled. By our own will, say they, will we enter. Compel them to enter, He says. Let necessity be used from without, thence arises a will. — Catena Aurea by Aquinas

Bede: 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: — On the Gospel of Luke

Gregory the Dialogist: Hence it is said to the same servant: Go out into the highways and hedges, and compel them to come in, that my house may be filled. When the Lord invites certain ones from villages and streets to the supper, He clearly designates that people who had known how to keep the law under civilized society; but when He commands His guests to be gathered from highways and hedges, He doubtless seeks to gather a rustic people, that is, the Gentiles, of whose signification it is said through the Psalmist: Then shall all the trees of the forest rejoice before the face of the Lord, because He comes. For the trees of the forest are called the Gentiles, because in their unbelief they were always twisted and unfruitful. Those therefore who were converted from that rustic way of life came to the Lord’s supper as if from hedges.

It should be noted that in this third invitation it does not say “Invite,” but “Compel them to enter.” For some are called and disdain to come; others are called and come; but of others it is by no means said that they are called, but that they are compelled to enter. Those who are called and disdain to come are those who receive the gift of understanding, but do not follow that understanding with works; those who are called and come are those who perfect the grace of understanding they have received by acting upon it; but some are called in such a way that they are also compelled. For there are some who understand the good things they ought to do, but cease from doing them; they see what they ought to do, but do not follow it out of desire. To these, as we said above, it often happens that the adversity of this world strikes them in their carnal desires; they try to grasp temporal glory and cannot; and while they propose to sail through the deep waters, as it were, toward the greater concerns of this age, they are always driven back by contrary winds to the shores of their own dejection. And when they see themselves broken in their desires, with the world opposing them, they are reminded what they owe to their Creator, so that they return to Him with shame, whom they had abandoned in their pride for love of the world.

For often some who wish to advance toward temporal glory either waste away in prolonged illness, or fall crushed by injuries, or are afflicted when struck by heavy losses, and in the sorrow of the world they see that they should have placed no confidence in its pleasures, and reproaching themselves for their own desires, they turn their hearts to God. Of these indeed the Lord says through the prophet: “Behold, I will hedge up your way with thorns, and I will wall it in with a barrier, and she shall not find her paths; and she shall follow after her lovers, and shall not overtake them; she shall seek them, and shall not find them, and she shall say: I will go and return to my first husband, because it was better with me then than now.” The husband of every faithful soul is God, because she is joined to Him through faith. But that soul which had been joined to God follows after her lovers, when the mind which has already believed through faith still subjects itself in action to unclean spirits, seeks the glory of the world, feeds on carnal delight, and is nourished by exquisite pleasures. But often almighty God mercifully looks upon such a soul and mingles bitterness with her pleasures. Hence He says: “Behold, I will hedge up your ways with thorns.” For our ways are hedged with thorns when in what we wrongly desire we find the pricks of pain. “And I will wall them in with a barrier, and she shall not find her paths.” Our ways are walled in with a barrier when hard obstacles in this world resist our desires. And we cannot find our paths, because we are prevented from obtaining what we wrongly seek. “And she shall follow after her lovers, and shall not overtake them; she shall seek them, and shall not find them”; because the soul does not at all attain the fulfillment of her desires from the malign spirits to whom she had subjected herself in her desires. But what great benefit arises from this salutary adversity He adds when it follows: “And she shall say: I will go and return to my first husband, because it was better with me then than now.” Therefore, after she finds her ways hedged with thorns, after she cannot overtake her lovers, she returns to the love of her first husband, because often after we cannot obtain what we want in this world, after we grow weary in earthly desires from their impossibility, then we bring God back to mind, then He who displeased us begins to please; and He whose precepts had been bitter to us suddenly becomes sweet in memory; and the sinful soul who had tried to be an adulteress, yet could not through open act, resolves to be a faithful wife. Those therefore who, broken by the adversities of this world, return to the love of God and are corrected from the desires of the present life—what are they, my brothers, but compelled to enter? — Forty Gospel Homilies, Homily 36

Tertullian: Therefore He sent out to call others, but from the same city. My third remark is this, that although the place abounded with people, He yet commanded that they gather men from the highways and the hedges. — Against Marcion Book IV

Luke 14:24

Bede: “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. — On the Gospel of Luke

Gregory the Dialogist: But the sentence that is immediately added is greatly to be feared. Receive this with attentive ear of heart, my brothers and lords: insofar as you are sinners, my brothers; insofar as you are righteous, my lords. Receive this with attentive ear, so that you may feel it less at the judgment, the more fearfully you now hear it in preaching. For he says: “But I say to you that none of those men who were invited shall taste my supper.” Behold, he calls through himself, he calls through angels, he calls through the fathers, he calls through the prophets, he calls through the apostles, he calls through pastors, he calls also through us, he often calls through miracles, he often calls through scourges, he sometimes calls through the prosperity of this world, he sometimes calls through adversity. Let no one despise, lest while the one called makes excuses, when he wishes to enter he may not be able. Hear what Wisdom says through Solomon: “Then they shall call upon me, and I will not hear; they shall rise early, and shall not find me.” Hence it is that the foolish virgins coming late cry out, saying: “Lord, Lord, open to us.” But to those seeking entrance it is then said: “Amen, amen, I say to you, I know you not.” What amid these things, dearest brothers, except that we ought to abandon all things, postpone the cares of the world, and yearn for eternal desires alone? But these things have been given to few.

I want to admonish you to leave all things behind, but I do not presume to do so. If therefore you cannot abandon all things of the world, hold onto the things of this world in such a way that you are not held by them in the world; so that earthly things may be possessed and not possess you; so that what you have may be under the dominion of your mind, lest if your mind is conquered by love of earthly things, it itself be rather possessed by its own possessions. Therefore let temporal things be for use, eternal things for desire; let temporal things be for the journey, let eternal things be longed for at the arrival. Let whatever is done in this world be regarded as if from the side. But let the eyes of the mind reach forward before us, while with complete attention they gaze upon those things to which we are coming. Let vices be thoroughly uprooted, torn out not only from the act of deeds, but also from the thought of the heart. Let not the pleasure of the flesh, nor the anxiety of curiosity, nor the fever of ambition hinder us from the Lord’s supper, but even those things which we do honorably in the world, let us touch them as if from a certain side of the mind, so that earthly things which please us may serve our body in such a way that they by no means obstruct our heart. Therefore, brothers, we do not dare to tell you to leave all things behind; but nevertheless, if you wish, you leave all things behind even while retaining them, if you so manage temporal things that you still strive with your whole mind toward eternal things. — Forty Gospel Homilies, Homily 36

Luke 14:25

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): For if for thy sake the Lord renounces His own mother, saying, Who is my mother? and who are my brethren? (Matt. 12:48, Mark 3:33.) why dost thou deserve to be preferred to thy Lord? But the Lord will have us neither be ignorant of nature, nor be her slaves, but so to submit to nature, that we reverence the Author of nature, and depart not from God out of love to our parents. — Catena Aurea by Aquinas

Basil of Caesarea ((as quoted by Aquinas, AD 1274)): By bearing the cross also he announced the death of his Lord, saying, The world is crucified to me, and I to the world, (Gal. 6:14.) which we also anticipate at our very baptism, in which our old man is crucified, that the body of sin may be destroyed. — Catena Aurea by Aquinas

Basil of Caesarea: The Father did not send the only-begotten Son, the living God, to judge the world but to save the world. True to himself and faithful to the will of the good God his Father, he points to a doctrine whereby we may be made worthy of becoming his disciples with his severe decree. He says, “If any man comes to me and does not hate his father and mother, and his wife and children and brothers and sisters, yes, and his own life also, he cannot be my disciple.” This hatred teaches the virtue of piety by withdrawing us from distractions and does not lead us to devise hurtful schemes against one another. “Whoever,” says the Lord, “does not carry his cross and come after me, cannot be my disciple.” Receiving the baptism of water, we make this same agreement when we promise to be crucified and to die and to be buried with him. — CONCERNING BAPTISM 1.1

Bede: 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: — On the Gospel of Luke

Gregory the Dialogist ((as quoted by Aquinas, AD 1274)): (in Hom. 36.) They then who, broken down by the calamities of this world, return to the love of God, are compelled to enter. But very terrible is the sentence which comes next. For I say unto you, That none of those men which were bidden shall taste of my supper. Let no one then despise the call, lest if when bidden he make excuse, when he wishes to enter he shall not be able.

(in Hom. 37. in Ev.) The mind is kindled, when it hears of heavenly rewards, and already desires to be there, where it hopes to enjoy them without ceasing; but great rewards cannot be reached except by great labours. Therefore it is said, And there went great multitudes with him: and he turned to them, and said, &c.

(in Hom. ut sup.) But it may be asked, how are we bid to hate our parents and our relations in the flesh, who are commanded to love even our enemies? But if we weigh the force of the command we are able to do both, by rightly distinguishing them so as both to love those who are united to us by the bond of the flesh, and whom we acknowledge our relations, and by hating and avoiding not to know those whom we find our enemies in the way of God. For he is as it were loved by hatred, who in his carnal wisdom, pouring into our ears his evil sayings, is not heard.

(in Hom. ut sup.) Now to show that this hatred towards relations proceeds not from inclination or passion, but from love, our Lord adds, yea, and his own life also. It is plain therefore that a man ought to hate his neighbour, by loving as himself him who hated him. For then we rightly hate our own soul when we indulge not its carnal desires, when we subdue its appetites, and wrestle against its pleasures. That which by being despised is brought to a better condition, is as it were loved by hatred.

(in Hom. ut sup.) How the hatred of life ought to be shown He declares as follows; Whosoever bears not his cross, &c.

(in Hom. 37. in Ev.) Or because the cross is so called from torturing. In two ways we bear our Lord’s cross, either when by abstinence we afflict our bodies, or when through compassion of our neighbour we think all his necessities our own. But because some exercise abstinence of the flesh not for God’s sake but for vain-glory, and show compassion, not spiritually but carnally, it is rightly added, And, cometh after me. For to bear His cross and come after the Lord, is to use abstinence of the flesh, or compassion to our neighbour, from the desire of an eternal gain. — Catena Aurea by Aquinas

Symeon the New Theologian: I heard his holy voice speaking to all without distinction. “He who does not leave father and mother and brothers and all that he possesses and take up his cross and follow me is not worthy of me.” I learned from Scripture and from experience itself that the cross comes at the end for no other reason than that we must endure trials and tribulations and finally voluntary death itself. In times past, when heresies prevailed, many chose death through martyrdom and various tortures. Now, when we through the grace of Christ live in a time of profound and perfect peace, we learn for sure that cross and death consist in nothing else than the complete putting to death of self-will. He who pursues his own will, however slightly, will never be able to observe the law of Christ the Savior. — DISCOURSES 20.1

Tertullian: If you want to be the Lord’s disciple, you must take up your cross and follow the Lord. Take up your stress and your tortures or at least your body, which is like a cross. Parents, wives, children are all to be left for God’s sake. Are you hesitating about crafts, businesses and professions for the sake of children or parents? The proof that family as well as crafts and business are to be left for the Lord’s sake was given us when James and John were called by the Lord and left both father and ship. It was given when Matthew was roused from the seat of custom and when faith allowed no time even to bury a father. — ON IDOLATRY 12

Theophylact of Ohrid ((as quoted by Aquinas, AD 1274)): For because many of those that accompanied Him followed not with their whole heart, but lukewarmly, He shows what kind of a man his disciple ought to be. — Catena Aurea by Aquinas

Luke 14:26

Augustine of Hippo: On another occasion, the Lord says, “Whoever comes to me and does not hate his father and mother, and wife and children, and brothers and sisters, and even his own soul, cannot be my disciple.” As a rule, this is more upsetting to the mind of new Christians who are eager to begin at once to live in accordance with the precepts of Christ. To those who do not fully grasp its meaning, it would seem contradictory.… He has condescended to call his disciples to the eternal kingdom. He also called them brothers. In the kingdom these relationships are transcended, because “there is neither Jew nor Greek, neither male nor female, neither slave nor freeman, but Christ is all things and in all.” The Lord says, “For in the resurrection they will neither be married nor marry, but will be as the angels of God in heaven.” Whoever wishes to prepare himself now for the life of that kingdom must not hate people but those earthly relationships through which the present life is sustained, the temporary life that begins at birth and ends with death. Whoever does not hate this necessity does not yet love that other life in which there will be no condition of birth and death, the condition that makes marriages natural on earth. — SERMON ON THE MOUNT 15

Augustine of Hippo: The Lord gives the signal for us to stand guard in camp and to build the tower from which we may recognize and ward off the enemy of our eternal life. The heavenly trumpet of Christ urges the soldier to battle, and his mother holds him back.…What does she say or what argument does she give? Perhaps is it those ten months when you lay in her womb and the pangs of birth and the burden of rearing you? You must kill this with the sword of salvation. You must destroy this in your mother that you may find her in life eternal. Remember, you must hate this in her if you love her, if you are a recruit of Christ and have laid the foundations of the tower. Passers by may not say, “This man began to build and was not able to finish.” That is earthly affection. It still has the ring of the “old man.” Christian warfare invites us to destroy this earthly affection both in ourselves and in our relatives. Of course, no one should be ungrateful to his parents or mock the list of their services to him, since by them he was brought into this life, cherished and fed. A man should always pay his family duty, but let these things keep their place where higher duties do not call. Mother church is also the mother of your mother. She conceived you both in Christ.… Know that her Spouse took human flesh that you might not be attached to fleshly things. Know that all the things for which your mother scolds you were undertaken by the eternal Word that you might not be subject to the weakness of flesh. Ponder his humiliations, scourging and death, even the death of the cross. — LETTER 243

Clement of Alexandria: “But whosoever shall not hate father or mother or wife or children,” they quote, “cannot be my disciple.” This is not a command to hate one’s family. For he says: “Honour thy father and thy mother that it may be well with thee.” But what he means is this: Do not let yourself be led astray by irrational impulses and have nothing to do with the city customs. For a household consists of a family, and cities of households, as Paul also says of those who are absorbed in marriage that they aim to “please the world.” — The Stromata Book 3

Cyril of Alexandria ((as quoted by Aquinas, AD 1274)): But life must not be renounced, which both in the body and the soul the blessed Paul also preserved, that yet living in the body he might preach Christ. But when it was necessary to despise life so that he might finish his course, he counts not his life dear unto him. (Acts 20:24.) — Catena Aurea by Aquinas

Cyril of Alexandria: He says, “He that loves father or mother more than me is not worthy of me. He that loves son or daughter more than me is not worthy of me.” By adding “more than me,” it is plain that he permits us to love, but not more than we love him. He demands our highest affection for himself and that very correctly. The love of God in those who are perfect in mind has something in it superior both to the honor due to parents and to the natural affection felt for children. — COMMENTARY ON LUKE, HOMILY 105

Gregory the Dialogist: If we consider, dearest brothers, what and how great are the things promised to us in heaven, everything that is possessed on earth becomes worthless to the soul. For earthly substance, compared to heavenly happiness, is a burden, not a help. Temporal life, compared to eternal life, should be called death rather than life. For what is this daily failing of corruption itself other than a kind of prolongation of death? But what tongue can tell, or what understanding can grasp how great are the joys of that heavenly city: to be present among the choirs of angels, to stand with the most blessed spirits in the glory of the Creator, to behold the face of God present before us, to see the uncircumscribed light, to be affected by no fear of death, to rejoice in the gift of perpetual incorruption? But at hearing these things the soul is set ablaze, and already desires to stand there where it hopes to rejoice without end. But one cannot arrive at great rewards except through great labors. Hence Paul, that excellent preacher, says: “No one will be crowned unless he has competed lawfully.” Therefore let the greatness of the rewards delight the mind, but let not the struggle of labors deter it. Hence Truth says to those coming to him: “If anyone comes to me and does not hate his father and mother, and wife and children, and brothers and sisters, and even his own soul as well, he cannot be my disciple.”

But it is fitting to inquire how we are commanded to hate our parents and blood relatives, when we are ordered to love even our enemies? And certainly the Truth says concerning a wife: “What God has joined together, let not man separate.” And Paul says: “Husbands, love your wives, just as Christ loved the Church.” Behold, the disciple preaches that a wife should be loved, while the Master says: “He who does not hate his wife cannot be my disciple.” Does the judge announce one thing while the herald proclaims another? Or can we both hate and love at the same time? But if we weigh the force of the precept, we are able to do both through discernment, so that those who are joined to us by kinship of the flesh, and whom we recognize as our neighbors, we may love, and those whom we suffer as adversaries in the way of God we may disregard by hating and fleeing from them. For one who thinks carnally is loved, as it were, through hatred, when he brings wicked things upon us and is not heard. Moreover, so that the Lord might demonstrate that this hatred toward our neighbors does not proceed from lack of affection but from charity, He added immediately, saying: “And his own soul as well.” Therefore we are commanded to hate our neighbors, and to hate our own soul. It is clear, then, that one ought to hate his neighbor by loving him, he who hates his neighbor just as he hates himself. For we truly hate our own soul well when we do not yield to its carnal desires, when we break its appetite, when we resist its pleasures. Therefore what is led to better things by being despised is loved, as it were, through hatred. Thus, thus indeed we ought to show the discernment of hatred toward our neighbors, so that we may both love in them what they are, and hold in hatred that by which they obstruct us on our journey to God.

Certainly, when Paul was going to Jerusalem, the prophet Agabus took hold of his belt and bound his own feet, saying: “The man whose belt this is, they will bind thus in Jerusalem.” But what did he who perfectly hated his own soul say? “I am prepared not only to be bound but also to die in Jerusalem for the name of the Lord Jesus Christ, nor do I consider my soul more precious than myself.” Behold how he hated his soul by loving it, or rather, by hating it he loved it, since he desired to hand it over to death for Jesus, so that he might raise it to life from the death of sin. Therefore, from this discernment of our hatred let us draw a pattern for hatred of our neighbor. Let anyone in this world be loved, even an adversary, but let not even a relative be loved who is opposed in the way of God. For whoever now desires eternal things, in the cause of God which he undertakes, must become estranged from father, from mother, from wife, from children, from relatives, from his very self, so that he may know God more truly the more he recognizes no one in God’s cause. For the carnal affections greatly buffet the intention of the mind and obscure its vision; yet we do not suffer them as harmful if we hold them in check by suppressing them. Therefore, neighbors are to be loved, charity is to be extended to all, both relatives and strangers, yet for the sake of that same charity we must not be turned aside from love of God.

Now we know that when the ark of the Lord was returning from the land of the Philistines to the land of the Israelites, it was placed upon a cart, and cows were yoked to the cart, which are recorded to have been nursing mothers, whose calves they shut up at home. And it is written: “The cows went straight along the way that leads to Beth-shemesh, and they kept to one path, going and lowing, and they turned aside neither to the right nor to the left.” What then do the cows signify but all the faithful in the Church, who while they consider the precepts of sacred Scripture, carry as it were the ark of the Lord placed upon them? Concerning these it should also be noted that they are recorded to have been nursing mothers, because there are many who, while inwardly set upon the way of God, are outwardly bound by carnal affections; yet they do not turn aside from the straight path, who carry the ark of God in their mind. For behold the cows proceed to Beth-shemesh. Beth-shemesh means “house of the sun”; and the Prophet says: “But unto you who fear the Lord shall the sun of righteousness arise.” If therefore we are heading toward the dwelling of the eternal sun, it is surely fitting that we not turn aside from the way of God on account of carnal affections. For it must be considered with all our strength that the cows placed under God’s cart proceed and groan: they give forth lowing from deep within, and yet they do not turn their steps from the path. Thus indeed ought the preachers of God, thus ought all the faithful within holy Church to be, that they may have compassion on their neighbors through charity, and yet not stray from the way of God through that compassion. — Forty Gospel Homilies, Homily 37

Tertullian: If you wish to be the Lord’s disciple, it is necessary you “take your cross, and follow the Lord: " your cross; that is, your own straits and tortures, or your body only, which is after the manner of a cross. Parents, wives, children, will have to be left behind, for God’s sake. Do you hesitate about arts, and trades, and about professions likewise, for the sake of children and parents? Even there was it demonstrated to us, that both “dear pledges,” and handicrafts, and trades, are to be quite left behind for the Lord’s sake; while James and John, called by the Lord, do leave quite behind both father and ship; while Matthew is roused up from the toll-booth; while even burying a father was too tardy a business for faith. — On Idolatry

Tertullian: In the same manner, therefore, we maintain that the other announcements too refer to the condition of martyrdom. “He,” says Jesus, “who will value his own life also more than me, is not worthy of me,” -that is, he who will rather live by denying, than die by confessing, me; and “he who findeth his life shall lose it; but he who loseth it for my sake shall find it. — Scorpiace

Luke 14:27

Bede: 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: — On the Gospel of Luke

Gregory the Dialogist: But how this very hatred of one’s soul ought to be shown, Truth makes clear by adding: “He who does not carry his cross and come after me cannot be my disciple.” For the cross is so called from torture. And we carry the Lord’s cross in two ways: either when we afflict the flesh through abstinence, or when through compassion for our neighbor we consider his necessity as our own. For he who shows pain at another’s necessity carries the cross in his mind. But it should be known that there are some who practice abstinence of the flesh not for God, but for vainglory. And there are many who bestow compassion on their neighbor not spiritually, but carnally, so that they favor him not toward virtue, but as if by pitying him toward sins. These therefore seem to carry a cross, but they do not follow the Lord. Hence this same Truth rightly says: “He who does not carry his cross and come after me cannot be my disciple.” For to carry the cross and go after the Lord is to practice either abstinence of the flesh or compassion for one’s neighbor out of zeal for eternal purpose. For whoever practices these things for a temporal purpose indeed carries the cross, but refuses to go after the Lord. — Forty Gospel Homilies, Homily 37

Irenaeus ((Reporting Valentinian Views)): They then represent the Saviour as having indicated this twofold faculty: first, the sustaining power, when He said, “Whosoever doth not bear his cross (Stauros), and follow after me, cannot be my disciple; " — Against Heresies Book I

John Chrysostom ((as quoted by Aquinas, AD 1274)): He means not that we should place a beam of wood on our shoulders, but that we should ever have death before our eyes. As also Paul died daily and despised death. (1 Cor. 15:31.) — Catena Aurea by Aquinas

Tertullian: " If you wish to be the Lord’s disciple, it is necessary you “take your cross, and follow the Lord: " your cross; that is, your own straits and tortures, or your body only, which is after the manner of a cross. — On Idolatry

Tertullian: For God had commanded even Abraham to make a sacrifice of his son, for the sake not of tempting, but proving, his faith; in order through him to make an example for that precept of His, whereby He was, by and by, to enjoin that he should hold no pledges of affection dearer than God. He Himself, when tempted by the devil, demonstrated who it is that presides over and is the originator of temptation. — On Prayer

Luke 14:28

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (ut sup.) But as with respect to the unfinished tower, he alarms us by the reproaches of those who say, The man began to build, and was not able to finish, so with regard to the king with whom the battle was to be, he reproved even peace, adding, Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace; signifying that those also who forsake all they possess cannot endure from the devil the threats of even coming temptations, and make peace with him by consenting unto him to commit sin. — Catena Aurea by Aquinas

Basil of Caesarea ((as quoted by Aquinas, AD 1274)): (in Esai. 2.) Or the tower is a lofty watch-tower fitted for the guardianship of the city and the discovery of the enemy’s approach. In like manner was our understanding given us to preserve the good, to guard against the evil. For the building up whereof the Lord bids us sit down and count our means if we have sufficient to finish.

But our Lord’s intention in the above-mentioned example is not indeed to afford occasion or give liberty to any one to become His disciple or not, as indeed it is lawful not to begin a foundation, or not to treat of peace, but to show the impossibility of pleasing God, amidst those things which distract the soul, and in which it is in danger of becoming an easy prey to the snares and wiles of the devil. — Catena Aurea by Aquinas

Bede ((as quoted by Aquinas, AD 1274)): But there is a difference between renouncing all things and leaving all things. For it is the way of few perfect men to leave all things, that is, to cast behind them the cares of the world, but it is the part of all the faithful to renounce all things, that is, so to hold the things of the world as by them not to be held in the world. — Catena Aurea by Aquinas

Bede: 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: — On the Gospel of Luke

Cyril of Alexandria: Next he uses two examples to encourage his friends to an unconquerable strength and to establish those who want to attain to honors by patience and endurance in an unwavering zeal. If anyone wants to build a tower, he first counts if he has sufficient means to finish it. Otherwise when he has laid the foundation and is not able to finish it, people will laugh at him. Those who choose to lead a glorious and blameless life should store up beforehand in their mind a sufficient zeal. They should remember him who says, “My son, if you come close to serve the Lord, prepare yourself for every temptation. Make your heart straight and endure.” How will those who do not have this zeal be able to reach the goal that is set before them? — COMMENTARY ON LUKE, HOMILY 105

Gregory of Nyssa: The Gospel somewhere says that a person who begins to build a tower but stops with the foundations and never completes it is ridiculous. What do we learn from this parable? We learn that we should work to bring every aspiration to a conclusion, completing the work of God by an elaborate building up of his commandments. One stone does not make a complete tower, nor does one commandment bring the perfection of the soul to its desired measure. It is necessary to both erect the foundation and, as the apostle says, “to lay upon it a foundation of gold and precious stones.” That is what the products of the commandments are called by the prophet when he says, “I have loved your commandment more than gold and much precious stone.” — ON VIRGINITY 18

Gregory of Nyssa ((as quoted by Aquinas, AD 1274)): (lib. de Virg. 17.) For we must be ever pressing onward that we may reach the end of each difficult undertaking by successive increases of the commandments of God, and so to the completion of the divine work. For neither is one stone the whole fabric of the tower, nor does a single command lead to the perfection of the soul. But we must lay the foundation, and according to the Apostle, thereupon must be placed store of gold, silver, and precious stones. (1 Cor. 3:12.) Whence it is added, Lest haply after he hath laid the foundation, &c. — Catena Aurea by Aquinas

Gregory the Dialogist ((as quoted by Aquinas, AD 1274)): (in Hom. 37. in Ev.) Or because the cross is so called from torturing. In two ways we bear our Lord’s cross, either when by abstinence we afflict our bodies, or when through compassion of our neighbour we think all his necessities our own. But because some exercise abstinence of the flesh not for God’s sake but for vain-glory, and show compassion, not spiritually but carnally, it is rightly added, And, cometh after me. For to bear His cross and come after the Lord, is to use abstinence of the flesh, or compassion to our neighbour, from the desire of an eternal gain.

(37. in Ev.) Because He had been giving high and lofty precepts, immediately follows the comparison of building a tower, when it is said, For which of you intending to build a tower does not first count &c. For every thing that we do should be preceded by anxious consideration. If then we desire to build a tower of humility, we ought first to brace ourselves against the ills of this world.

(ubi sup.) For when occupied in good works, unless we watch carefully against the evil spirits, we find those our mockers who are persuading us to evil. But another comparison is added proceeding from the less to the greater, in order that from the least things the greatest may be estimated. For it follows, Or what king, going to make war against another king, sitteth not down first, and consultelh whether he be able with ten thousand to meet him that cometh against him with twenty thousand?

(in Hom. ut sup.) Or else, in that awful trial we come not to the judgment a match for our king, for ten thousand are against twenty thousand, two against one. He comes with a double army against a single. For while we are scarcely prepared in deeds only, he sifts us at once both in thought and deed. While then he is yet afar off, who though still present in judgment, is not seen, let us send him an embassy, our tears, our works of mercy, the propitiatory victim. This is our message which appeases the coming king. — Catena Aurea by Aquinas

Gregory the Dialogist: Because lofty precepts have been given, a comparison of building something lofty is immediately added, when it is said: “For which of you, wishing to build a tower, does not first sit down and count the costs that are necessary, whether he has enough to complete it?” Everything we do, we ought to anticipate through careful consideration. For behold, according to the voice of Truth, he who builds a tower first prepares the costs of the building. If therefore we desire to construct a tower of humility, we must first prepare ourselves against the adversities of this world. For this is the difference between an earthly and a heavenly building: an earthly building is constructed by gathering expenses, but a heavenly building is constructed by dispersing expenses. For the former we make expenditures if we gather things not possessed; for the latter we make expenditures if we relinquish even what we possess. That rich man could not have these expenditures, who, possessing many properties, sought out the Master, saying: “Good Master, what shall I do to possess eternal life?” When he had heard the command to leave all things, he went away sad, and was made anxious in his mind from the very source by which he was outwardly richer in possessions. For because he loved in this life the expenditures of exaltation, in striving toward the eternal homeland he refused to have the expenditures of humility. — Forty Gospel Homilies, Homily 37

Tertullian: It is advanced too late. For after the similitude of that most prudent builder, who first computes the costs of the work, together with his own means, lest, when he has begun, he afterwards blush to find himself spent, deliberation should have been made before. — On Idolatry

Theophylact of Ohrid ((as quoted by Aquinas, AD 1274)): For we ought not to lay a foundation, i. e. begin to follow Christ, and not bring the work to an end, as those of whom St. John writes, That many of his disciples went backward. (John 6:66.) Or by the foundation understand the word of teaching, as for instance concerning abstinence. There is need therefore of the above-mentioned foundation, that the building up of our works be established, a tower of strength from the face of the enemy. (Ps. 61:3.) Otherwise, man is laughed at by those who see him, men as well as devils.

The king is sin reigning in our mortal body; (Rom. 6:12.) but our understanding also was created king. If then he wishes to fight against sin, let him consider with his whole mind. For the devils are the satellites of sin, which being twenty thousand, seem to surpass in number our ten thousand, because that being spiritual compared to us who are corporeal, they are come to have much greater strength. — Catena Aurea by Aquinas

Luke 14:29

Bede: 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” (Psalms 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: — On the Gospel of Luke

Gregory the Dialogist: But we must consider what is said: “All who see it begin to mock him,” because, according to the voice of Paul, “We have been made a spectacle to the world, to angels and to men.” And in everything we do, we ought to consider our hidden adversaries, who always press upon our works, who always rejoice at our failure. Beholding these, the Prophet says: “My God, in you I trust; I shall not be ashamed, nor let my enemies mock me.” For when we are intent upon good works, unless we vigilantly watch against malign spirits, we suffer as mockers the very ones we have as persuaders to evil. — Forty Gospel Homilies, Homily 37

Luke 14:30

Gregory the Dialogist: But we must consider what is said: “All who see it begin to mock him,” because, according to the voice of Paul, “We have been made a spectacle to the world, to angels and to men.” And in everything we do, we ought to consider our hidden adversaries, who always press upon our works, who always rejoice at our failure. Beholding these, the Prophet says: “My God, in you I trust; I shall not be ashamed, nor let my enemies mock me.” For when we are intent upon good works, unless we vigilantly watch against malign spirits, we suffer as mockers the very ones we have as persuaders to evil. But because a comparison has been given concerning the construction of a building, now a similitude is added from lesser to greater, so that greater things may be weighed from the smallest matters. — Forty Gospel Homilies, Homily 37

Luke 14:31

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): Or the ten thousand of him who is going to fight with the king who has twenty, signify the simplicity of the Christian about to contend with the subtlety of the devil. — Catena Aurea by Aquinas

Bede: 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. — On the Gospel of Luke

Cyril of Alexandria ((as quoted by Aquinas, AD 1274)): For we fight against spiritual wickedness in high places; (Eph. 6:12.) but there presses upon us a multitude also of other enemies, fleshly lust, the law of sin raging in our members, and various passions, that is, a dreadful multitude of enemies. — Catena Aurea by Aquinas

Cyril of Alexandria: “Or what king,” he says, “wishing to make war with another king, does not consider with himself, whether with his ten thousand he can prevail over one who is more mighty than himself?” What does this mean? “We do not wrestle against blood and flesh, but against governments, empires, the world rulers of this present darkness, and wicked spirits in the heavenly regions.” We also have a crowd of other enemies. They are the fleshly mind, the law that rages in our members, passions of many kinds, the lust of pleasure, the lust of the flesh, the lust of wealth, and others. We must wrestle with these. This is our savage troop of enemies. How will we conquer? “We will conquer believing that in God we shall do courageously,” as Scripture says, “and he will bring to nothing those that oppress us.” — COMMENTARY ON LUKE, HOMILY 105

Gregory the Dialogist: But because a comparison has been given concerning the construction of a building, now a similitude is added from lesser to greater, so that greater things may be weighed from the smallest matters. For it follows: “Or what king, going to wage war against another king, does not first sit down and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand? Otherwise, while the other is still far away, he sends an embassy and asks for terms of peace.” A king comes to battle against another king on equal terms, and yet if he perceives that he cannot be sufficient, he sends an embassy and seeks terms of peace. With what tears, then, ought we to hope for pardon, we who in that dreadful judgment do not come to trial on equal terms with our King, whom our condition, weakness, and cause show to be inferior?

But perhaps we have already cut off the faults of evil works, we already outwardly avoid all wicked things; yet are we sufficient to render an account of our thoughts? For he is said to come with twenty thousand against whom he who comes with ten thousand is by no means sufficient. Ten thousand to twenty thousand is indeed as one to two. But if we make much progress, we barely keep our outward works in righteousness. For even if the lust of the flesh has been cut off, nevertheless it has not yet been cut off completely from the heart. But he who comes to judge examines both outward and inward things together, weighs deeds and thoughts equally. Therefore he comes with a double army against a single one, who examines us, scarcely prepared in works alone, concerning both our works and our thoughts at once. — Forty Gospel Homilies, Homily 37

Luke 14:32

Gregory the Dialogist: What then must be done, brothers, except that while we see that we with a single army cannot prevail against his double one, we send an embassy while he is still far off, and ask for terms of peace? For he is said to be far off because he is not yet seen as present through judgment. Let us send to him as our embassy our tears, let us send works of mercy, let us sacrifice upon his altar victims of propitiation, let us recognize that we cannot contend with him in judgment; let us weigh the power of his might, let us ask for terms of peace. This is our embassy, which appeases the coming king. Consider, brothers, how kind it is that he who has the power to crush us by his coming delays to come. Let us send to him, as we said, our embassy, by weeping, by giving, by offering sacred victims. For the victim of the sacred altar, offered with tears and kindness of mind, singularly avails for our absolution, because he who rising again from the dead dies no more, still through this mystery suffers again for us. For as often as we offer to him the victim of his passion, so often do we renew his passion for our absolution.

Many of you, most beloved brethren, as I believe, happened to know what I wish to recall to your memory by narrating it. It is reported to have happened not long before our times that a certain man was captured by enemies and carried off far away; and when he was held in chains for a long time, since his wife did not receive him back from that captivity, she thought him dead. On his behalf, as though he were already deceased, she took care to offer sacrifices every week. His chains were loosened in captivity as many times as sacrifices had been offered by his wife for the release of his soul. For returning after a long time, he told his wife with great wonder that on certain days, every week, his chains were loosened. When his wife examined those days and hours, she recognized that he had been released whenever she remembered that the sacrifice had been offered for him. From this, therefore, most beloved brethren, from this gather by certain consideration how much the sacred sacrifice offered by us is able to loose the bond of the heart in us, if offered by one person it was able to loose the chains of the body in another. — Forty Gospel Homilies, Homily 37

Luke 14:33

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): Now to what these comparisons refer, He on the same occasion sufficiently explained, when he said, So likewise whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. The cost therefore of building the tower, and the strength of the ten thousand against the king who has twenty thousand, mean nothing else than that each one should forsake all that he hath. The foregoing introduction tallies then with the final conclusion. For in the saying that a man forsakes all that he hath, is contained also that he hates his father and mother, his wife and children, brothers and sisters, yea and his own wife also. For all these things are a man’s own, which entangle him, and hinder him from obtaining not those particular possessions which will pass away with time, but those common blessings which will abide for ever. — Catena Aurea by Aquinas

Basil of Caesarea: Whoever would truly be a follower of God must break the bonds of attachment to this life. This is done through complete separation from and forgetfulness of old habits. It is impossible for us to achieve our goal of pleasing God unless we snatch ourselves away from fleshly ties and worldly society. We are then transported to another world in our manner of living. The apostle said, “But our citizenship is in heaven.” The Lord specifically said, “Likewise every one of you that does not renounce all that he possesses cannot be my disciple.” — THE LONG RULES 5

Bede: 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. — On the Gospel of Luke

Gregory the Dialogist: Certainly when he set forth new commandments to those following him, he said: “Unless someone renounces all that he possesses, he cannot be my disciple.” As if he were saying openly: You who through your old life covet what belongs to others, through the pursuit of a new way of life give away even your own things. But let us hear what he says in this reading: “Whoever wishes to come after me, let him deny himself.” There it is said that we should deny our possessions; here it is said that we should deny ourselves. And perhaps it is not difficult for a person to leave behind his possessions, but it is very difficult to leave behind himself. For it is a lesser thing to deny what one has, but it is a very great thing to deny what one is.

To those coming to him, the Lord commanded that we renounce our possessions, because all of us who come to the contest of faith take up a struggle against evil spirits. But evil spirits possess nothing of their own in this world. Therefore we must wrestle naked against those who are naked. For if someone clothed wrestles with someone naked, he is thrown to the ground more quickly because he has something by which he can be seized. For what are all earthly things except certain garments of the body? Therefore, whoever hastens to the contest against the devil should cast off his garments lest he be overcome. Let him possess nothing in this world by loving it; let him seek no pleasures of passing things, lest where he is covered according to his wish, he be seized for his fall from that very thing. — Forty Gospel Homilies, Homily 32

Gregory the Dialogist: Many of you, dearest brothers, knew Cassius, bishop of the city of Narni, whose custom it was to offer daily sacrifices to God, so that scarcely any day of his life passed without his immolating a victim of propitiation to almighty God. His life also greatly accorded with his sacrifice. For giving all that he had in alms, when the hour for offering the sacrifice came, as if flowing entirely in tears, he would slay himself with great contrition of heart. I learned of both his life and his death from a certain deacon of venerable life who had been raised by him. For he said that on a certain night the Lord appeared in a vision to his priest, saying: “Go and tell the bishop: Do what you are doing, work what you are working, let not your foot cease, let not your hand cease; on the birthday of the apostles you will come to me, and I will give you your reward.” The priest arose, but because the birthday of the apostles was near at hand, he was afraid to announce to the bishop the day of his death being so close. On another night the Lord returned, vehemently rebuked his disobedience, and repeated the same words of his command. Then the priest arose to go, but again weakness of heart became an obstacle to revealing the vision; and he became hardened against going even after the repeated admonition of the command, and neglected to make known what he had seen. But because great kindness, when despised, is usually followed by greater wrath of vengeance, the Lord appearing in a third vision now added blows to words, and he was beaten with such severe stripes that the wounds of his body softened the hardness of his heart. Therefore, instructed by the beating, he arose and went to the bishop, and found him already standing according to custom near the tomb of the blessed martyr Juvenal to offer the sacrifice. He asked for privacy from those standing around, and prostrated himself at his feet. When the bishop could scarcely raise him up as he wept profusely, he endeavored to learn the causes of his tears. But he, about to relate the order of the vision, first let his garment slip from his shoulders and revealed the wounds of his body, witnesses, so to speak, of truth and of fault, showing with what severity of punishment the blows received had furrowed his limbs with inflicted bruises. As soon as the bishop saw these, he was horrified, and with voices of great astonishment inquired who had presumed to do such things to him. But he replied that he had suffered these things on his behalf. Amazement grew with terror; but now the priest, adding no more delays to his inquiry, opened the secret of the revelation, and narrated to him the words of the Lord’s command as he had heard them, saying: “Do what you are doing, work what you are working, let not your hand cease, let not your foot cease; on the birthday of the apostles you will come to me, and I will give you your reward.” When he heard these things, the bishop prostrated himself in prayer with great contrition of heart, and he who had come at the third hour to offer the sacrifice prolonged it until the ninth hour because of the greatness of his extended prayer. And from that day the gains of his piety increased more and more; and he became as strong in work as he was certain of the reward, since he had already begun, from that promise, to have as his debtor the one to whom he himself had been indebted. Now it had been his custom to come to Rome each year on the birthday of the apostles; but now, suspicious because of this revelation, he was unwilling to come according to custom. Therefore at that time he was anxious, and in the second and third years as well he was held in suspense in expectation of his death; similarly in the fourth, fifth, and sixth years. He might have despaired of the truth of the revelation, if the blows had not given credence to the words. But behold, in the seventh year he arrived unharmed at the sacred vigils of the awaited birthday; but a mild fever touched him during the vigils, and on the very birthday itself he declined to perform the solemnities of Mass for his children who awaited him. But they, because they were equally suspicious about his departure, all came to him together, binding themselves unanimously that they would by no means consent to the solemnities of Mass being celebrated on that day unless their same bishop approached the Lord as intercessor for them. Then he, compelled, celebrated Mass in the oratory of the episcopal residence, and with his own hand gave the Lord’s body and peace to all. When the entire ministry of the offered sacrifice was completed, he returned to his bed, and lying there, when he saw his priests and ministers standing around him, as if saying a last farewell, he admonished them about preserving the bond of charity, and proclaimed with what great concord they ought to be united among themselves. When suddenly, in the midst of those very words of holy exhortation, he cried out in a terrible voice, saying: “The hour has come.” And immediately he gave to those assisting him with his own hands the linen cloth, which according to the custom for the dying was to be stretched over his face. When it was stretched out, he gave up his spirit, and thus that holy soul, arriving at eternal joys, was released from the corruption of the flesh. Whom, dearest brothers, whom did this man imitate in his death, if not him whom he had contemplated in his life? For saying “The hour has come,” he departed from the body, because Jesus also, when all things were accomplished, when he had said “It is finished,” bowing his head, gave up his spirit. What therefore the Lord did by his power, the servant did by his calling.

Behold how that embassy sent with daily sacrifices, almsgiving, and tears made so great a peace of grace with the coming King. Therefore let him who can abandon all things. But he who cannot abandon all things, while the King is still far off, let him send an embassy, let him offer the gifts of tears, alms, and sacrifices. For He who knows that He cannot be endured when angry wishes to be appeased by prayers. The reason He still delays His coming is that He awaits an embassy of peace. For He would have come already if He wished, and would have slain all His adversaries. But He both indicates how terrible He will be when He comes, and yet delays His coming, because He does not wish to find any whom He must punish. He announces to us the guilt of our contempt, saying: “So therefore, every one of you who does not renounce all that he possesses cannot be my disciple”; and yet He bestows the remedy of hoped-for salvation, because He who cannot be endured in His wrath wishes to be appeased through an embassy seeking peace. Wash therefore, dearest brothers, the stains of your sins with tears, wipe them away with alms, cleanse them with holy sacrifices. Do not possess through desire what you have not yet abandoned in practice. Fix your hope in the Redeemer alone, pass over in mind to the eternal homeland. For if you no longer possess anything in this world through love, you have abandoned all things even while possessing them. — Forty Gospel Homilies, Homily 37

Luke 14:34

Bede ((as quoted by Aquinas, AD 1274)): He had said above that the tower of virtue was not only to be begun, but also to be completed, and to this belongs the following, Salt is good. It is a good thing to season the secrets of the heart with the salt of spiritual wisdom, nay with the Apostles to become the salt of the earth. (Matt. 5:14.) For salt in substance consists of water and air, having a slight mixture of earth, but it dries up the fluent nature of corrupt bodies so as to preserve them from decay. Fitly then He compares His disciples to salt, inasmuch as they are regenerated by water and the Spirit; and as living altogether spiritually and not according to the flesh, they after the manner of salt change the corrupt life of men who live on the earth, and by their own virtuous lives delight and season their followers.

As if He says, “If a man who has once been enlightened by the seasoning of truth, falls back into apostacy, by what other teacher shall he be corrected, seeing that the sweetness of wisdom which he tasted he has cast away, alarmed by the troubles or allured by the attractions of the world; hence it follows, It is neither fit for the land, nor yet for the dunghill, &c. For salt when it has ceased to be fit for seasoning food and drying flesh, will be good for nothing. For neither is it useful to the land, which when it is east thereon is hindered from bearing, nor for the dunghill to benefit the dressing of the land. So he who after knowledge of the truth falls back, is neither able to bring forth the fruit of good works himself, nor to instruct others; but he must be cast out of doors, that is, must be separated from the unity of the Church.

Let him hear also not by despising, but by doing what he has learnt. — Catena Aurea by Aquinas

Bede: 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. — On the Gospel of Luke

Cyril of Alexandria: “Salt is good, but if the salt becomes tasteless, with what can it be seasoned? It is cast out,” he says. He continues, “Let there be salt in you,” that is, the divine words that bring salvation. If we despise these, we become tasteless, foolish and utterly useless. The congregation of the saints must throw out these things, by the gift of mercy and love to them from Christ, the Savior of us all. — COMMENTARY ON LUKE, HOMILY 105

Gregory the Dialogist: For we must continually weigh what is said to the holy apostles, and through the apostles to us: You are the salt of the earth. If therefore we are salt, we ought to season the minds of the faithful. You then, who are shepherds, consider that you are feeding God’s animals. Concerning these animals indeed it is said to God through the Psalmist: Your animals shall dwell in it. And we often see that a block of salt is set before brute animals, so that they may lick that same block of salt and be improved. Therefore, like a block of salt among brute animals, so should the priest be among the people. For the priest must take care what he says to each person, how he admonishes each one, so that whoever is joined to the priest may be seasoned with the taste of eternal life, as if from the touch of salt. For we are not the salt of the earth if we do not season the hearts of our hearers. Indeed, he truly bestows this seasoning upon his neighbor who does not withhold the word of preaching.

If therefore the people are the food of God, the priests ought to have been the seasoning of the food. But because while we cease from the practice of prayer and holy instruction, the salt has become tasteless; it cannot season the food of God, and therefore it is not taken up by the Creator, because through our prevailing foolishness it is not seasoned at all. — Forty Gospel Homilies, Homily 17

Origen of Alexandria: People of God are truly the salt of the earth. They preserve the order of the world. Society is held together as long as the salt is uncorrupted. If the salt lost its savor, it is neither suitable for the land or the manure pile. It will be thrown out and trampled underfoot. “He that has ears, let him hear” the meaning of these words. When God gives to the tempter permission to persecute us, then we suffer persecution. When God wishes us to be free from suffering even in the middle of a world that hates us, we enjoy a wonderful peace. We trust in the protection of him who said, “Be of good cheer, I have overcome the world.” — AGAINST CELSUS 8.70

Theophylact of Ohrid ((as quoted by Aquinas, AD 1274)): But not only those who are gifted with the grace of teachers, but private individuals also He requires to become like salt, useful to those around them. But if he who is to be useful to others becomes reprobate, he cannot be profited, as it follows, But if the salt has lost his savour, where-with shall it be seasoned?

But because His discourse was in parables and dark sayings, our Lord, in order to rouse His hearers that they might not receive indifferently what was said of the salt, adds, He that hath ears to hear, let him hear, that is, as he has wisdom let him understand. For we must take the ears here as the perceptive power of the mind and capacity of understanding. — Catena Aurea by Aquinas

Luke 14:35

Bede: 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: — On the Gospel of Luke

Bede: 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. — On the Gospel of Luke