The Great Commentary (Mossman/Cobb English)

And it came to pass that He went into the house of one of the chief Pharisees . “ To do them service,” says Titus, “ Christ makes Himself their friend, and, as it were, one of their household,” for “ although He knew the malice of the Pharisees, yet He became their guest that He might benefit by His words and miracles those Digitized by Google 348 who were present, and teach them the lawfulness of healing on the Sabbath, and the respective duties of entertainers and guests.”

Go and sit down in the lowest room. The master of the house usually assigned to each guest his place at the table, a duty formerly discharged by the “ ruler of the feast,” regard being had to each one’s age and social standing. Thus Joseph’s brethren “ sat before him, the first-born according to his birthright, and the youngest according to his youth” Gen. xliil 33. In this verse, Christ makes evident allusion to the saying of Solomon, “ Put not forth thyself in the presence of the king,” &c (Prov. xxv. 6, 7). Titus very justly remarks, that 44 a wise man, however deserving he may be of the highest place, so little affects it, as to give it up to others of his own accord. Wherefore a mind modest and content with its own lot is a great and a glorious gift” Then shall thou have worship. Christ teaches that if we would acquire glory and greatness, we must fly from them and be humble ; for men hate the proud and seek to humiliate them, but make much of the modest and meek ; the true glory is that which is given, not that which is sought : furthermore, God has decreed by an eternal law that the humble should be exalted, but that the mighty should be put down from their seat Wherefore, the proud, if they are wise, will humble themselves, that they may have worship in the presence of them that sit at meat with them. Knowing that if they seek the most honourable places, they will excite envy, and men will strive, whether rightly or wrongly, to humiliate them. Hear what the wise man says, “The greater thou art, the more humble thyself and thou shalt find favour before the Lord.* (Ecclus. iii. 20.) This precept of Christ, or rather this wise dogma, was recognised and taught by the Gentile philosophers. So Plutarch introduces Thales thus sharply rebuking the pride of Alexidemus, who, Digitized by Google HUMILITY COMMENDED. 3Si because he was the son of Thrasybulus had rushed from the banqueting hall at seeing others seated above him: “ Fearest thou lest thy place at table shall bring thee glory or obscurity after the manner of the stars, which, as the Egyptians say, wax and wane according to the places wherein they rise or set ? Thou art not so wise as the man, who, when the leader assigned him the lowest place in a chorus, said, Thou hast done well in having discovered a means of making even a position such as this honourable. For he was of opinion that a man is not distinguished by his position, but rather the position by the man.” Honour, like the shadow cast by the body, follows him that die from it, but flees from him that follows it Symbolically . Members of religious orders, according to the words of Christ, “ sit down in the lowest room.” For they who have kept nothing, but given up all, even their very will, have no lower place to which they can betake themselves. Here they are at rest, for their humility is not limited, like that of other men, to this or that action, but is life-long ; for it is a part of their profession which embraces their whole life. Ver. i x. — For whosoever exalteth himself shall be abased , &c, both by God and man, often in this life, always in the life to come. This verse explains the meaning and scope of the parable. See & Matt xxiiL 12

Then said He also unto him that bade Him, i.e. to the chief Pharisee mentioned in the first verse, whose hospitality Christ recompensed by the spiritual banquet of ghostly counsel and advice. This man, says the Gloss, seems to have invited his guests in order that he in turn might be entertained by them. M Call not thy friends Christ counselled this as the more perfect way. He did not command it as of necessity. For it is lawful, nay, meritorious, for us to invite our friends, if it be done out of friendship and kindness. Whence Bede says, “ Brethren 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 ever Digitized by Google 352 lasting life,” unless, as I have said, such entertainment springs from a higher motive of brotherly love or charity. u Lest they also bid thee again Like worldly men are wont to do from gratitude or else avarice, for “ to be hospitable to those who will make a return, is,” says S. Ambrose, “ but a form of avarice.” “ And a recompmce be made thee ” by man, and this prove worthless and transient. If you regard this alone, you exclude the spiritual recompence from God and deprive yourself of it ; if you look for both you will receive both, but both lessened, for the one lessens and as it were interferes with the other ; but if you regard the divine alone, and only admit or rather bear with the human recompence because it is offered you, you will receive the divine whole and undiminished

But when thou makes t a /east, call the poor , the maimed , the lamef the blind. “ The maimed,” dvavi j*©uc, the cripple, the mutilated, i.e. those wanting in body or mind. S. Chrysostom assigns the reason. “ If ye invite the poor, God will be your debtor. For the humbler the 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 an interested motive or from vainglory. But thou sayest, the poor man is unclean and filthy. Wash him and make him sit with thee at table. If he has dirty garments, give him clean ones. If thou will not receive him in a quiet chamber, at least admit him where thy servants are. If thou art not willing that he should sit at meat with thee, send him a dish from thy table.” Following this counsel, S. Gregory had often twelve beggars at his table, and therefore was rewarded by receiving Christ Himself in the guise of a poor man. S. Louis of France also, not content with entertaining 120 beggars at his table daily, and on feast days 200, frequently waited upon them himself, and even washed their feet In like manner acted S. Louis the Minorite, Bishop of Toulouse, following the example of his uncle S. Louis; S. Hedwig, Duchess of Poland, and her niece S. Elizabeth, the daughter of Andrew king of Hungary, who fed 900 poor every day, receiving a nch reward in divine favour and grace. Digitized by Google PARABLE OF THE GREAT SUPPER. 353 Mystically . Origen says, “ He who shuns vainglory, 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 they may discern the truth.”

And thou shalt be blessed, for thou shalt be recompensed at the resurrection of the just, when, says the Interlinear, the entertainers of the poor will enter into blessedness. The neediness of the guests purifies the intention of the host, who expects no return from them, but acts solely out of love to God. Wherefore God, who considers that what is done to the poor is done unto Him, will grant him a bounteous reward, even the everlasting delights of the heavenly banquet, according to the promise, “ and I appoint unto you . . . that ye may eat and drink at my table in my kingdom.” S. Luke xxii. 29. Hence S. Chrysostom says, “ Let us be troubled not 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, out of love for whom we have acted, will be our recompense.”

Blessed is he that shall eat bread in the kingdom of God ; i.e., in the resurrection of the just, of which Christ had made mention in the preceding verse. & Cyril in the Catena, says, “ This man was carnal, for he thought the reward of the saints was to be bodily.” He must therefore have been one of the Pharisees, for they believe in the resurrection, which the Sadducees deny. Acts xxiii. 8. For in heaven God feeds, satisfies, and fills (inebriat) the blessed with all delights. So the Psalmist : “ I shall be satisfied, when I awake, with Thy likeness. Ps. xviL 15. And again, “They shall be satisfied with the plenteousness of Thy house, and Thou shalt give them drink of Thy pleasures as out of the river.” Ps. xxxvi. 8. This joy & Augustine describes at length in his Soliloquies and Meditations. Mystically “He was sighing for something which was afar off, and the bread itself was lying 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.” S. John vi 51. VQL vi. z Digitized by Google 354 Yer. 1 6. Thai He said unto him , A certain man made a great supper. This parable is very similar to that recorded by S. Matthew. See commentary on S. Matt xxii. 2. But you will ask, What was this supper? 1. Some understand by it, the incarnation of the Word of God, the preaching of His Gospel, and the redemption wrought by Him. For this is the great supper to which Christ, when He became incarnate, invited us. S. Matthew calls it a dinner. It is a dinner as regards the Church Militant ; a supper with respect to the Church Triumphant In this sense Leonidas addressed his comrades before the battle : “ Let us dine, fellow-soldiers, for we shall sup in the nether (or rather the upper) world.” For the Church Militant here on earth is striving eagerly to attain the Church Triumphant in Heaven. 2. S. Cyril, in the Catena , understands the Eucharist by the supper. “ The man,” he says, “ is God the Father, who has prepared for us a great supper in Christ, for He has given us His own body to eat Whence the Church makes choice of this parable for the Feast of the Blessed Sacrament” 3. But in its literal sense, the supper is the happiness and glory of heaven. It is called a supper, because it will be given in the evening, i.e. at the end of the world, when life and its troubles are over : because, also, it will be our only and everlasting refreshment. The great supper, says S. Gregory (Hon u 36), is the full enjoyment of eternal sweetness ; for after it no guest is cast out. A great. For nothing greater than it can be imagined, since God Himself will be our food and feast. Hence, Euthymius says, “ Hereby is signified the unspeakable fruition of God, who will fulfil the utmost expectations of the blessed. For 1 eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him.’ ” 1 Cor. ii. 9. And bade many : e.g.9 the whole nation of the Jews, who were the Church and the chosen people of God, and specially their rulers, who were bidden to “ repent, for the kingdom of heaven is at hand.” S. Matt iil 2

And sent his servants , &c., sent the Apostles after Digitized by Google EXCUSES OF THE INVITED GUESTS. 355 the resurrection to say that all things were ready for the heavenlj feast

And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, &c. The Scribes and Pharisees, and the chief Priests are here clearly indicated ; for they, invited by Christ to the Gospel feast, made light of it, because they were so intent on their farms, i.e. their worldly possessions, that they had neither time nor inclination to think about the salvation of their souls. “ God,” says S. Gregory (Horn. 36 in Evang.), " offers what ought to have been asked. Unasked, He is ready to give, what we could scarcely dare hope for. He announces that the delights of the eternal feast are ready, and with one consent they make excuse.” “ They say, I pray thee, and then disdain to come. The word sounds of humility, but the action is pride.” S. Bernard rightly calls men who seek wealth, pleasure, honour and the like, lunatics. “ I once ” says he, “ saw five men : why should I not look on them as lunatics? For the first, with swollen cheeks, was chewing the sand of the sea shore. The second, standing by a lake of sulphur, was endeavouring to inhale the foul and noxious vapour which arose therefrom. The third, leaning over a blazing furnace, was enjoying the burning sparks which he received within his gaping jaws. The fourth, seated on a pinnacle of a temple, was drawing in with open mouth the light breezes, and if they seemed to flow less freely he fanned himself, as if in hope of inhaling the whole atmosphere. The fifth, standing aside, was laughing at the others, although himself the most deserving of ridicule, for he was busily engaged in sucking his own flesh, applying now his hands, now his arms, now one part of his body, now another to his mouth.” By these figures S. Bernard pictures the various kinds of sin. The first represents the greedy, the second the lustful, the third those prone to anger, the fourth the ambitious, and the fifth those who boast themselves over much of their possessions and are self-satisfied, who are never content, but ever thirsting for the good things of this world. Ver. iq. — And another said, I have bought five yoke of oxen, and / Digitized by Google 356 go to prove thorn , &c Another kind of avarice is here described, viz , the desire of possessing oxen, and animals for tillage, or food, or some other purpose ; for the riches of the patriarchs lay in their herds. So think Theophylact and Titus. S. Gregory, however {Horn. 36), says, “ What are we to understand by the five yoke of oxen but the five senses ? which are rightly called yokes, because they are double in the two sexes.” Ver. 2a — And another said , I have married a wife , &c. What, asks S. Gregory, are we to understand by a wife but carnal gratifications ? The Pharisees, like many at the present time, were ensnared by avarice and luxury. These are the thorns which choke the word of God. S. Luke viil 14. Let us all then give heed to the warning of S. Paul, and remember that “the fashion of this world passeth away” (1 Cor vil 31). “For the ‘res temporalis 9 consists in possession, and ‘ res etema * in expectation,” S. Gregory (Horn. 36). Not that marriage is censured here (save so far as it interferes with the work of salvation), says S. Ambrose, but purity is held up to greater honour, for “ the love of the things of this world is a fetter to (viscus est) the wings of the spirit” Gloss. In carnal things, desire begets satiety, and satiety disgust ; but in spiritual things, satiety provokes desire. S. Gregory. S. Augustine (serm. 33, De Verb. Domini) explains and applies somewhat differently the excuses of the invited guests : “The piece of ground which was bought denotes government Therefore pride is the first vice reproved. “The five yoke of oxen are taken to be the five senses, by means of which earthly things are pursued. For the oxen till the ground ; but men at a distance from faith, given up to earthly things, are occupied with carnal matters. “ * Love not the world, therefore, neither the things that are in the world/ for ‘the world passeth away, and the lust thereof/ 1 S. John ii. 15, 17. Away then with wicked and vain excuses, and let us come to the supper wherewith we may be inwardly nourished. Let not the lifting up of pride hinder us, neither let lawless curiosity fright us, and turn us away from God. Let not the pleasures of the Digitized by Google THE MISERABLE ARE INVITED. 357 flesh keep us from the pleasure of the heart Let us come and be filled.”

And the servant said Yet there is room. The number of the elect is not yet complete. Heaven is not yet filled with those who are to obtain salvation. Learn to imitate the zeal of this servant, who rejected no one, however blind, deformed, or maimed, but busied himself in summoning and saving more and more

And the lord said unto the servant Go out into the highways and hedges , &c. Go forth, without the city — without Jerusalem, and beyond Judaea, and call the Gentiles to Christ. Into the highways. “The partings of the highways” (S. Matt xxii. 9), i.e. into the roads which lead to all nations and to the ends of the earth. And hedges. The hamlets and villages, which were surrounded not by walls but by hedges. Hence we are taught that the Gospel is to be preached by the Apostles and their successors, even to savage and uncivilised nations ; a duty which is recognised more and more by the followers of Christ. Hence the servant does not say, as he added of the Jews in the 22nd verse, “it is done as thou hast commanded;” because the work is not yet finished among the Gentiles ; it is being done more fully from day to day, to be completed at the end of the world. “The meaning of this verse,” says Titus, “ is, that after the Israelites had been gathered in, the people of the Gentiles were also to be called, i.e. men who, as being bom and brought up in the country, in the highways and hedges without the city, were entirely uncivilised.” Or, as Theophylact interprets it, “The Israelites were within the city, having received the law, and having been granted a more civilised lot in life ; but the Gentiles were aliens from the commonwealth of Israel, strangers from the covenants of promise, and without God in the world.” (Epk ii. 12.) Digitized by Google WAIFS COMPELLED TO COME IN. 359 Compel them to come in. Many of the Gentile nations were wholly given up to idolatry and evil living. Hence they were to be compelled to salvation by the burning zeal and energy of the preacher, by miracles, even by the scourge and judgments of God sent upon them “in demonstration of the Spirit and of power” (i Cor. il 4). For “ our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance.” 1 Thess. L 5. “ Therefore,” says Suarez, “compel them to come in, either by afflicting them with labour and sorrows, or by converting them, as it were, miraculously, by a mighty effort and powerful call.”

For I say unto you , that none of those men which were bidden shall taste of my supper , because they made light of my invitation. So the Pharisees and the rulers of the Jews, given up to earthly enjoyments, are to be excluded from the heavenly feast because, called by Christ to accept the teaching of His gospel, they refused the invitation. “ Because I have called and ye refused, I also will laugh at your calamity ; I will mock when your fear cometh.” Prov. i. 24. Then shall they, too late, repent of their ingratitude and folly, and shall say, “What hath pride profited us, or what good hath riches with our vaunting brought us ? For those things are passed away like a shadow.” Wisdom v. 8. So far Christ had said all these things in the house of the Pharisee, whose invitation He had accepted, in order that He might instruct him and his friends. Let all those, therefore, who are followers of Christ, imitate His example, and not take part in any entertainment unless it be for the purpose of reaping spiritual fruit

Or what king, going to make war against another king , &c. By this, says Titus, we are given to understand that we have a war to wage against the hostile powers of Satan and that law which, reigning in our members, is continually the cause of inward perturbation and strife. So also S. Cyril : “ The ten thousand of him who is going to fight Digitized by Google 362 with the king, who has double the number, signify the simplicity of the Christian about to contend with the subtlety of the devil” And Theophylact : “ The king is sin, and devils are his satellites, who, compared to us, are considered to have greater strength.” But S. Gregory {Horn. 37) gives another interpretation. “ The king that is about to come against us is Christ, who will come with a double army against a single one. For while we are scarcely prepared in deeds only, He will discomfit us at once, both in thought and deed. Let us send Him therefore an embassy ; our tears, our works of mercy, and propitiatory victim.”

Salt is good, but if the salt have lost his savour, &c. Salt is good as long as it retains its peculiar properties. So also ye who are my Apostles, as long as ye preserve your spiritual powers, will be useful to the world to season it with the salt of gospel faith and wisdom. But if ye lose your savour, ye will be good for nothing but to be despised and trodden under feet of men, for there is no one to season or correct you. Bede. See also Comment on S. Matt. v. 13, and S. Mark ix. 50. This parable applies not only to the Apostles, but in a measure to all Christians. For they ought, by the innocence of their lives and their good example, to season unbelievers who are, as it were, unsalted

He that hath ears to hear, let him hear. Let him hear and meditate on what I say and teach. Our Lord calls attention to the seriousness and the difficulty of the matter about which He has been teaching. See Comment on S. Matt xiii. 9-13. Digitized by Google ( 3^4 ) CHAPTER XV. I The parable of the lost sheep : 8 of the piece of silver : 1 1 of the prodigal son* THEN drew near unto him all the publicans and sinners for to hear him. 2 And the Pharisees and scribes murmured, saying. This man received! sinners, and eateth with them. 3 IT And he spake this parable unto them, saying, 4 What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it ? 5 And when he hath found it, he layeth it on his shoulders, rejoicing. 6 And when he cometh home, he calleth together his friends and neighbour^ saying unto them, Rejoice with me ; for 1 have found my sheep which was lost 7 1 say unto you, that likewise joy shall be in heaven over one sinner that repentelb, more than over ninety and nine just persons, which need no repentance. 8 IT Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it l 9 And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me ; for I have found the piece which I had lost. 10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth. II IT And he said, A certain man had two sons : 12 And the younger of them said to his father. Father, give me the portion of goods that falleth to me. And he divided unto them his living. 13 And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. 14 And when he had spent all, there arose a mighty famine in that land ; and he began to be in want. 15 And he went and joined himself to a citizen of that country ; and he sent him into his fields to feed swine. 16 And he would fain have filled his belly with the husks that the swine did eat : and no man gave unto him. 17 And when he came to himself he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger 1 18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, 19 And am no more worthy to be called thy son: make me as one of thy hired servants. 20 And he arose, and came to his father. But when he was yet a great way Digitized by Google THE SCRIBES AND PHARISEES MURMUR. 365 off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. 21 And the son said unto him. Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. 22 But the father said to his servants, Bring forth the best robe, and put it on him ; and put a ring on his hand, and shoes on his feet : 23 And bring hither the fatted calf, and kill it ; and let us eat, and be merry : 24 For this my son was dead, and is alive again ; he was lost, and is found. And they began to be merry. 25 Now his efder son was in the held : and as he came and drew nigh to the house, he heard musick and dancing. 26 And he called one of the servants, and asked what these things meant. 27 And he said unto him, Thy brother is come ; and thy father hath killed the fatted calf, because he hath received him safe and sound. 28 And he was angry, and would not go in : therefore came his father out, and intreated him. 29 And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment : and yet thou never gavest me a kid, that I might make merry with my friends : 30 But as soon as this thy son was come, which hath devoured thy living with harlot?, thou hast killed for him the fatted calf. 31 And he said unto him, Son, thou art ever with me, and all that I have is thine. 32 It was meet that we should make merry, and be glad : for this thy brother was dead, and is alive again ; and was lost, and is found. Ver. i. — Then drew near unto Him all the publicans and sinners . Tdtnc, all, that is, many came together to hear Christ, attracted by His sanctity and by the loving-kindness with which He called sinners to Himself, and promised pardon and salvation to the penitent For His preaching was, “ Repent, for the kingdom of heaven is at hand.” & Matt. iv. 17