ACC ~ Luke 14 v1 - 24
OVERVIEW:
Jesus is invited by a local dignitary to “eat bread” at the festive sabbath evening Seder, where he performs a miracle and directs teaching for the benefit of the host and invited guests since they are Pharisees (AMBROSE). The sabbath is an occasion for controversy with the Pharisees or religious authorities, because they do not understand that to keep the sabbath is to offer oneself up to God in a holy and virtuous life that is a spiritual sacrifice pleasing to God. The controversy with the Pharisees and their careful observation of Jesus at the table during the sabbath accent the essence of the sabbath laws that never forbid showing mercy and kindness to those who were in need (CYRIL OF ALEXANDRIA).
Jesus’ instructions to his guests at the table are about humility, a gift that he bestows on his followers. He is calling the Pharisees to imitate him in a life that is modest and praiseworthy, and not to be seekers of vainglory as they are demonstrating at this banquet (CYRIL OF ALEXANDRIA). Jesus is making a clear distinction between those who are humble and those who are proud (AUGUSTINE). Jacob’s ladder of ascent and descent represents this way of life through which we are exalted or humbled (BENEDICT).
Jesus indicates that table fellowship with outcasts brings a state of blessedness now because they cannot repay and that one’s reward will be at the end-time banquet when the poor will sit at table on the true sabbath of the just (IRENAEUS). Humility is a mark of the messianic age in the teaching of Jesus, a humility marked by the confession of sins (AUGUSTINE). Jesus responds to the statement of an unbaptized man by the parable that illustrates the nature of the kingdom of heaven (CYRIL OF ALEXANDRIA). Jesus is calling us to the agape feast of the heavenly food of his Word (CLEMENT OF ALEXANDRIA). Those invited to eat bread in the kingdom of God are the pure and spotless (ATHANASIUS).
In the banquet parable the man who gives the supper is God the Father, which he gives on behalf of his Son, Jesus Christ, who is sacrificed as the Lamb at evening. The slave who is sent is none other than Christ, who appears in the form of a slave, although he is the very Son of God. The invitation to come to the supper is a signal that in Christ the gifts of the kingdom have been prepared for everybody. After this glorious announcement, the parable deals with three different persons who offer excuses as to why they cannot attend the feast because they are focused on earthly matters and not on spiritual ones (CYRIL OF ALEXANDRIA).
When the slave reports this rejection by the invited guests, the Lord of the house commands his slave to go out into the highways and byways of the city to bring in the poor, disabled, blind and lame who represent the Jewish people apart from religious establishment (CYRIL OF ALEXANDRIA). When the slave reports to his Lord that there is room even after inviting these outcasts, his Lord sends him outside the city, that is, outside Israel to Gentiles (AMBROSE). Jesus’ desire to reach all nations is fulfilled by this invitation to the Gentiles (CYRIL OF ALEXANDRIA).
14:1-6 | Sabbath Healing
A HEALING, A MEAL AND TABLE HOSPITALITY
AMBROSE: 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 7.195. [1]
[1] EHG 311-12**.
FOR THE BENEFIT OF THE PHARISEES
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. [1]
[1] CGSL 407**.
PHARISEES DO NOT KNOW HOW TO KEEP THE SABBATH
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. [1]
[1] CGSL 407-8**.
THE LAW DOES NOT FORBID MERCY ON THE SABBATH
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. [1]
[1] CGSL 408-9**.
14:7-14 | First and Last at the Banquet Table
JESUS CALLS US TO BE HUMBLE, MODEST AND PRAISEWORTHY
CYRIL OF ALEXANDRIA: “When,” he says, “a man more honorable than you comes, he that invited you and him will say, ‘Provide a place for this man.’” Oh, what great shame is there in having to do this! It is like a theft, so to speak, and the restitution of the stolen goods. He must restore what he has seized because he had no right to take it. The modest and praiseworthy person, who without fear of blame might have claimed the dignity of sitting among the foremost, does not seek it. He yields to others what might be called his own, that he may not even seem to be overcome by empty pride. Such a one shall receive honor as his due. He says, “He shall hear him who invited him say, ‘Come up here.’” …
If any one among you wants to be set above others, let him win it by the decree of heaven and be crowned by those honors that God bestows. Let him surpass the many by having the testimony of glorious virtues. The rule of virtue is a lowly mind that does not love boasting. It is humility. The blessed Paul also counted this worthy of all esteem. He writes to those who eagerly desire saintly pursuits, “Love humility.” COMMENTARY ON LUKE, HOMILY 102. [1]
[1] CGSL 411**.
THE HUMBLE AND THE PROUD
AUGUSTINE: 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. [1]
[1] WSA 3 10:160-61*.
JACOB’S LADDER THE PLACE OF EXALTATION OR HUMILIATION
BENEDICT: 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. [1]
[1] LCC 12:301*.
THE POOR INVITED TO THE TABLE
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. [1]
[1] LCC 1:394*.
14:15-24 | The Banquet Beatitude and Story
WHY JESUS TOLD THE PARABLE
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. [1]
[1] CGSL 418**.
THE HEAVENLY FOOD OF JESUS’ WORD
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.” [1] “Blessed is he who eats bread in the kingdom of God.” The most unlikely of all downfalls is charity that does not fail [2] 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? [3] “If I distribute my goods to the poor and do not have love,” Scripture says, “I am nothing.” [4] The whole law and the word depend on this love. [5] If you love the Lord your God and your neighbor, [6] 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. CHRIST THE EDUCATOR 2.1. [7]
[1] 1 Cor 13:8.
[2] 1 Cor 13:8.
[3] See 1 Cor 6:13.
[4] 1 Cor 13:3.
[5] Mt 22:40.
[6] Mk 12:30-31.
[7] FC 23:96-97**.
THE BREAD OF ETERNAL LIFE
ATHANASIUS: 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 be was sanctified and despising the Spirit of grace,” [1] he hears the Lord say, “Friend, how did you get in here without wedding garments?” [2] FESTAL LETTER. [3]
[1] Heb 10:29.
[2] Mt 22:12.
[3] ARL 122-23*.
GOD THE FATHER PROVIDES THE SUPPER
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. [1]
[1] CGSL 418**.
THE SLAVE WHO IS SENT IS CHRIST
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. [1]
[1] CGSL 418**.
TO BESTOW GIFTS ON ALL THE WORLD
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.” [1] COMMENTARY ON LUKE, HOMILY 104. [2]
[1] Ps 2:6.
[2] CGSL 418-19**.
THOSE MAKING EXCUSES
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. [1]
[1] CGSL 419**.
PHARISEES AND SCRIBES REJECT THE INVITATION
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. [1]
[1] CGSL 419**.
GENTILES AND OUTCASTS CALLED FROM THE HIGHWAYS
AMBROSE: 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.” [1] 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 [2] glories as one redeemed from reproach not by works but by faith. [3]
He sends them into the highways, [4] because wisdom sings aloud in passages. [5] 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. [6] 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. [7] EXPOSITION OF THE GOSPEL OF LUKE 7.202-3. [8]
[1] Is 65:25.
[2] See Jer 9:23-24; 1 Cor 1:31; 2 Cor 10:17.
[3] See Rom 9:32.
[4] Mt 22:9.
[5] Prov 1:20.
[6] Mt 7:13-14.
[7] See Eph 6:12.
[8] EHG 313-14**.
THE INVITATION TO THE GENTILES
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. [1]
[1] CGSL 420**.