Testimonia — Early Christian Bible Commentary

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Luke 14

1When he went into the house of one of the rulers of the Pharisees on a Sabbath to eat bread, they were watching him.

2Behold, a certain man who had dropsy was in front of him.

3Jesus, answering, spoke to the lawyers and Pharisees, saying, “Is it lawful to heal on the Sabbath?”

4But they were silent. He took him, and healed him, and let him go.

5He answered them, “Which of you, if your son or an ox fell into a well, wouldn’t immediately pull him out on a Sabbath day?”

6They couldn’t answer him regarding these things.

7He spoke a parable to those who were invited, when he noticed how they chose the best seats, and said to them,

8“When you are invited by anyone to a wedding feast, don’t sit in the best seat, since perhaps someone more honorable than you might be invited by him,

9and he who invited both of you would come and tell you, ‘Make room for this person.’ Then you would begin, with shame, to take the lowest place.

10But when you are invited, go and sit in the lowest place, so that when he who invited you comes, he may tell you, ‘Friend, move up higher.’ Then you will be honored in the presence of all who sit at the table with you.

11For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted.”

12He also said to the one who had invited him, “When you make a dinner or a supper, don’t call your friends, nor your brothers, nor your kinsmen, nor rich neighbors, or perhaps they might also return the favor, and pay you back.

13But when you make a feast, ask the poor, the maimed, the lame, or the blind;

14and you will be blessed, because they don’t have the resources to repay you. For you will be repaid in the resurrection of the righteous.”

15When one of those who sat at the table with him heard these things, he said to him, “Blessed is he who will feast in God’s Kingdom!”

16But he said to him, “A certain man made a great supper, and he invited many people.

17He sent out his servant at supper time to tell those who were invited, ‘Come, for everything is ready now.’

18They all as one began to make excuses. “The first said to him, ‘I have bought a field, and I must go and see it. Please have me excused.’

19“Another said, ‘I have bought five yoke of oxen, and I must go try them out. Please have me excused.’

20“Another said, ‘I have married a wife, and therefore I can’t come.’

21“That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, ‘Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.’

22“The servant said, ‘Lord, it is done as you commanded, and there is still room.’

23“The lord said to the servant, ‘Go out into the highways and hedges, and compel them to come in, that my house may be filled.

24For I tell you that none of those men who were invited will taste of my supper. For many are called, but few are chosen.’”

25Now great multitudes were going with him. He turned and said to them,

26“If anyone comes to me, and doesn’t disregard his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can’t be my disciple.

27Whoever doesn’t bear his own cross and come after me, can’t be my disciple.

28For which of you, desiring to build a tower, doesn’t first sit down and count the cost, to see if he has enough to complete it?

29Or perhaps, when he has laid a foundation and isn’t able to finish, everyone who sees begins to mock him,

30saying, ‘This man began to build and wasn’t able to finish.’

31Or what king, as he goes to encounter another king in war, will not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand?

32Or else, while the other is yet a great way off, he sends an envoy and asks for conditions of peace.

33So therefore, whoever of you who doesn’t renounce all that he has, he can’t be my disciple.

34“Salt is good, but if the salt becomes flat and tasteless, with what do you season it?

35It is fit neither for the soil nor for the manure pile. It is thrown out. He who has ears to hear, let him hear.”

Early Christian texts and source notes

c. 182–188 (historical edition's dating) | Irenaeus of Lyons

5. They show, further, that that Horos of theirs, whom they call by a variety of names, has two faculties,—the one of supporting, and the other of separating; and in so far as he supports and sustains, he is Stauros, while in so far as he divides and separates, he is Horos. 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;" and again, "Taking up the cross, follow me;" but the separating power when He said, "I came not to send peace, but a sword." They also maintain that John indicated the same thing when he said, "The fan is in His hand, and He will thoroughly purge the floor, and will gather the wheat into His garner; but the chaff He will burn with fire unquenchable." By this declaration He set forth the faculty of Horos. For that fan they explain to be the cross (Stauros), which consumes, no doubt, all material objects, as fire does chaff, but it purifies all them that are saved, as a fan does wheat. Moreover, they affirm that the Apostle Paul himself made mention of this cross in the following words: "The doctrine of the cross is to them that perish foolishness, but to us who are saved it is the power of God." And again: "God forbid that I should glory in anything save in the cross of Christ, by whom the world is crucified to me, and I unto the world."

Source passage · edition’s verse reference · Against Heresies, Book 1, Preface or unspecified section · Original source

c. 182–188 (historical edition's dating) | Irenaeus of Lyons

2. And for this reason the Lord declared, "When thou makest a dinner or a supper, do not call thy friends, nor thy neighbours, nor thy kinsfolk, lest they ask thee in return, and so repay thee. But call the lame, the blind, and the poor, and thou shalt be blessed, since they cannot recompense thee, but a recompense shall be made thee at the resurrection of the just." And again He says, "Whosoever shall have left lands, or houses, or parents, or brethren, or children because of me, he shall receive in this world an hundred-fold, and in that to come he shall inherit eternal life." For what are the hundred-fold [rewards] in this world, the entertainments given to the poor, and the suppers for which a return is made? These are [to take place] in the times of the kingdom, that is, upon the seventh day, which has been sanctified, in which God rested from all the works which He created, which is the true Sabbath of the righteous, in which they shall not be engaged in any earthly occupation; but shall have a table at hand prepared for them by God, supplying them with all sorts of dishes.

Source passage · edition’s verse reference · Against Heresies, Book 5, Preface or unspecified section · Original source

1867 (English edition) | Historical editor/translator (individual note author unspecified)

Luke xiv. 8, 10.

Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK II. / CHAPTER I. ON EATING. · Original source

1867 (English edition) | Historical editor/translator (individual note author unspecified)

Luke xiv. 12, 13.

Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK II. / CHAPTER I. ON EATING. · Original source

1867 (English edition) | Historical editor/translator (individual note author unspecified)

Luke xiv. 16.

Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK II. / CHAPTER I. ON EATING. · Original source

1867 (English edition) | Historical editor/translator (individual note author unspecified)

Luke xiv. 15.

Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK II. / CHAPTER I. ON EATING. · Original source

1867 (English edition) | Historical editor/translator (individual note author unspecified)

Luke xiv. 11, xviii. 14.

Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK III. / CHAPTER XII. CONTINUATION: WITH TEXTS FROM SCRIPTURE. · Original source

1868 (English edition) | Historical editor/translator (individual note author unspecified)

Luke xiv. 27. It will be observed that the quotations of Scripture made by Irenæus often vary somewhat from the received text. This may be due to various reasons—his quoting from memory; his giving the texts in the form in which they were quoted by the heretics; or, as Harvey conjectures, from his having been more familiar with a Syriac version of the New Testament than with the Greek original.

Editorial footnote · Against Heresies, Book 1, Preface or unspecified section · Original source

1869 (English edition) | Historical editor/translator (individual note author unspecified)

Luke xiv. 14.

Editorial footnote · Against Heresies, Book 5, Preface or unspecified section · Original source

1869 (English edition) | Historical editor/translator (individual note author unspecified)

Cf. Luke xiv. 11.

Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK III. / FROM THE GREEK. · Original source

1869 (English edition) | Historical editor/translator (individual note author unspecified)

Luke xiv. 26, 27.

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK VII. / CHAPTER XII. THE TRUE GNOSTIC IS BENEFICENT, CONTINENT, AND DESPISES WORLDLY THINGS. · Original source

1869 (English edition) | Historical editor/translator (individual note author unspecified)

Luke xiv. 11.

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK II. / CHAPTER XXII. PLATO’S OPINION, THAT THE CHIEF GOOD CONSISTS IN ASSIMILATION TO GOD, AND ITS AGREEMENT WITH SCRIPTURE. · Original source

1872 (English edition) | Historical editor/translator (individual note author unspecified)

Luke xiv. 22, 23.

Editorial footnote · On the Correction of the Donatists (Letter 185), WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / A TREATISE CONCERNING THE CORRECTION OF THE DONATISTS; FORMING EPISTLE 185 IN MIGNE'S EDITION OF AUGUSTINE'S WORKS. / Chapter vi · Original source

1872 (English edition) | Historical editor/translator (individual note author unspecified)

Luke xiv. 34, 35; Matt. v. 13.

Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK VIII. / Chapter LXX. · Original source

Date uncertain | Clement of Alexandria

The liars and the proud, too, He threatens; the former thus: “Woe to them that call bitter sweet, and sweet bitter;” and the latter: “Woe unto them that are wise in their own eyes, and prudent in their own sight.” “For he that humbleth himself shall be exalted, and he that exalteth himself shall be humbled.”

Source passage · edition’s verse reference · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK III. / CHAPTER XII. CONTINUATION: WITH TEXTS FROM SCRIPTURE. · Original source

Date uncertain | Clement of Alexandria

He knows accurately the declaration, “Unless ye hate father and mother, and besides your own life, and unless ye bear the sign [of the cross].” For he hates the inordinate affections of the flesh, which possess the powerful spell of pleasure; and entertains a noble contempt for all that belongs to the creation and nutriment of the flesh. He also withstands the corporeal soul, putting a bridle-bit on the restive irrational spirit: “For the flesh lusteth against the Spirit.” And “to bear the sign of [the cross]” is to bear about death, by taking farewell of all things while still alive; since there is not equal love in “having sown the flesh,” and in having formed the soul for knowledge.

Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK VII. / CHAPTER XII. THE TRUE GNOSTIC IS BENEFICENT, CONTINENT, AND DESPISES WORLDLY THINGS. · Original source

Date uncertain | Clement of Alexandria

Further, Plato the philosopher says that the end is twofold: that which is communicable, and exists first in the ideal forms themselves, which he also calls “the good;” and that which partakes of it, and receives its likeness from it, as is the case in the men who appropriate virtue and true philosophy. Wherefore also Cleanthes, in the second book, On Pleasure, says that Socrates everywhere teaches that the just man and the happy are one and the same, and execrated the first man who separated the just from the useful, as having done an impious thing. For those are in truth impious who separate the useful from that which is right according to the law. Plato himself says that happiness (εὐδαιμονία) is to possess rightly the dæmon, and that the ruling faculty of the soul is called the dæmon; and he terms happiness (εὐδαιμονία) the most perfect and complete good. Sometimes he calls it a consistent and harmonious life, sometimes the highest perfection in accordance with virtue; and this he places in the knowledge of the Good, and in likeness to God, demonstrating likeness to be justice and holiness with wisdom. 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.” He says, accordingly, in The Laws: “God indeed, as the ancient saying has it, occupying the beginning, the middle, and the end of all things, goes straight through while He goes round the circumference. And He is always attended by Justice, the avenger of those who revolt from the divine law.” You see how he connects fear with the divine law. He adds, therefore: “To which he, who would be happy, cleaving, will follow lowly and beautified.” Then, connecting what follows these words, and admonishing by fear, he adds: “What conduct, then, is dear and conformable to God? That which is characterized by one word of old date: Like will be dear to like, as to what is in proportion; but things out of proportion are neither dear to one another, nor to those which are in proportion. And that therefore he that would be dear to God, must, to the best of his power, become such as He is. And in virtue of the same reason, our self-controlling man is dear to God. But he that has no self-control is unlike and diverse.” In saying that it was an ancient dogma, he indicates the teaching which had come to him from the law. And having in the Theatætus admitted that evils make the circuit of mortal nature and of this spot, he adds: “Wherefore we must try to flee hence as soon as possible. For flight is likeness to God as far as possible. And likeness is to become holy and just with wisdom.” Speusippus, the nephew of Plato, says that happiness is a perfect state in those who conduct themselves in accordance with nature, or the state of the good: for which condition all men have a desire, but the good only attain to quietude; consequently the virtues are the authors of happiness. And Xenocrates the Chalcedonian defines happiness to be the possession of virtue, strictly so called, and of the power subservient to it. Then he clearly says, that the seat in which it resides is the soul; that by which it is effected, the virtues; and that of these as parts are formed praiseworthy actions, good habits and dispositions, and motions, and relations; and that corporeal and external objects are not without these. For Polemo, the disciple of Xenocrates, seems of the opinion that happiness is sufficiency of all good things, or of the most and greatest. He lays down the doctrine, then, that happiness never exists without virtue; and that virtue, apart from corporeal and external objects, is sufficient for happiness. Let these things be so. The contradictions to the opinions specified shall be adduced in due time. But on us it is incumbent to reach the unaccomplished end, obeying the commands—that is, God—and living according to them, irreproachably and intelligently, through knowledge of the divine will; and assimilation as far as possible in accordance with right reason is the end, and restoration to perfect adoption by the Son, which ever glorifies the Father by the great High Priest who has deigned to call us brethren and fellow-heirs. And the apostle, succinctly describing the end, writes in the Epistle to the Romans: “But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.” And viewing the hope as twofold—that which is expected, and that which has been received—he now teaches the end to be the restitution of the hope. “For patience,” he says, “worketh experience, and experience hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Spirit that is given to us.” On account of which love and the restoration to hope, he says, in another place, “which rest is laid up for us.” You will find in Ezekiel the like, as follows: “The soul that sinneth, it shall die. And the man who shall be righteous, and shall do judgment and justice, who has not eaten on the mountains, nor lifted his eyes to the idols of the house of Israel, and hath not defiled his neighbour’s wife, and hath not approached to a woman in the time of her uncleanness (for he does not wish the seed of man to be dishonoured), and will not injure a man; will restore the debtor’s pledge, and will not take usury; will turn away his hand from wrong; will do true judgment between a man and his neighbour; will walk in my ordinances, and keep my commandments, so as to do the truth; he is righteous, he shall surely live, saith Adonai the Lord.” Isaiah too, in exhorting him that hath not believed to gravity of life, and the Gnostic to attention, proving that man’s virtue and God’s are not the same, speaks thus: “Seek the Lord, and on finding Him call on Him. And when He shall draw near to you, let the wicked forsake his ways, and the unrighteous man his ways; and let him return to the Lord, and he shall obtain mercy,” down to “and your thoughts from my thoughts.” “We,” then, according to the noble apostle, “wait for the hope of righteousness by faith. For in Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.” “And we desire that every one of you show the same diligence to the full assurance of hope,” down to “made an high priest for ever, after the order of Melchizedek.” Similarly with Paul “the All-virtuous Wisdom” says, “He that heareth me shall dwell trusting in hope.” For the restoration of hope is called by the same term “hope.” To the expression “will dwell” it has most beautifully added “trusting,” showing that such an one has obtained rest, having received the hope for which he hoped. Wherefore also it is added, “and shall be quiet, without fear of any evil.” And openly and expressly the apostle, in the first Epistle to the Corinthians, says, “Be ye followers of me, as also I am of Christ,” in order that that may take place. If ye are of me, and I am of Christ, then ye are imitators of Christ, and Christ of God. Assimilation to God, then, so that as far as possible a man becomes righteous and holy with wisdom, he lays down as the aim of faith, and the end to be that restitution of the promise which is effected by faith. From these doctrines gush the fountains, which we specified above, of those who have dogmatized about “the end.” But of these enough.

Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK II. / CHAPTER XXII. PLATO’S OPINION, THAT THE CHIEF GOOD CONSISTS IN ASSIMILATION TO GOD, AND ITS AGREEMENT WITH SCRIPTURE. · Original source

Date uncertain | Origen

12. But since such narratives are slow to secure assent, and are considered to be forced, let us see from the prophetical declarations also, what those persons say, who, although they have experienced the great kindness of God, have not lived virtuously, but have afterwards sinned. “Why, O Lord, hast Thou made us to err from Thy ways? Why hast Thou hardened our heart, so as not to fear Thy name? Return for Thy servants’ sake, for the tribes of Thine inheritance, that we may inherit a small portion of Thy holy mountain.” And in Jeremiah: “Thou hast deceived me, O Lord, and I was deceived; Thou wert strong, and Thou didst prevail.” For the expression, “Why hast Thou hardened our heart, so as not to fear Thy name?” uttered by those who are begging to receive mercy, is in its nature as follows: “Why hast Thou spared us so long, not visiting us because of our sins, but deserting us, until our transgressions come to a height?” Now He leaves the greater part of men unpunished, both in order that the habits of each one may be examined, so far as it depends upon ourselves, and that the virtuous may be made manifest in consequence of the test applied; while the others, not escaping notice from God—for He knows all things before they exist—but from the rational creation and themselves, may afterwards obtain the means of cure, seeing they would not have known the benefit had they not condemned themselves. It is of advantage to each one, that he perceive his own peculiar nature and the grace of God. For he who does not perceive his own weakness and the divine favour, although he receive a benefit, yet, not having made trial of himself, nor having condemned himself, will imagine that the benefit conferred upon him by the grace of Heaven is his own doing. And this imagination, producing also vanity, will be the cause of a downfall: which, we conceive, was the case with the devil, who attributed to himself the priority which he possessed when in a state of sinlessness. “For every one that exalteth himself shall be abased,” and “every one that humbleth himself shall be exalted.” And observe, that for this reason divine things have been concealed from the wise and prudent, in order, as says the apostle, that “no flesh should glory in the presence of God;” and they have been revealed to babes, to those who after childhood have come to better things, and who remember that it is not so much from their own effort, as by the unspeakable goodness [of God], that they have reached the greatest possible extent of blessedness.

Source passage · edition’s verse reference · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK III. / FROM THE GREEK. · Original source

Date uncertain | Origen

But if all the Romans, according to the supposition of Celsus, embrace the Christian faith, they will, when they pray, overcome their enemies; or rather, they will not war at all, being guarded by that divine power which promised to save five entire cities for the sake of fifty just persons. For men of God are assuredly the salt of the earth: they preserve the order of the world; and society is held together as long as the salt is uncorrupted: for “if the salt have lost its savour, it is neither fit for the land nor for the dunghill; but it shall be cast out, and trodden under foot of men. He that hath ears, let him hear” the meaning of these words. When God gives to the tempter permission to persecute us, then we suffer persecution; and when God wishes us to be free from suffering, even in the midst of a world that hates us, we enjoy a wonderful peace, trusting in the protection of Him who said, “Be of good cheer, I have overcome the world.” And truly He has overcome the world. Wherefore the world prevails only so long as it is the pleasure of Him who received from the Father power to overcome the world; and from His victory we take courage. Should He even wish us again to contend and struggle for our religion, let the enemy come against us, and we will say to them, “I can do all things, through Christ Jesus our Lord, which strengtheneth me.” For of “two sparrows which are sold for a farthing,” as the Scripture says, “not one of them falls on the ground without our Father in heaven.” And so completely does the divine providence embrace all things, that not even the hairs of our head fail to be numbered by Him.

Source passage · edition’s verse reference · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK VIII. / Chapter LXX. · Original source