Cornelius a Lapide’s Commentary on Luke 14:25-33

Luk 14:25  And there went great multitudes with him. And turning, he said to them:
Luk 14:26  If any man come to me, and hate not his father and mother and wife and children and brethren and sisters, yea and his own life also, he cannot be my disciple

Ver. 26.—If any man come to Me, &c. That having left all (ver. 33) he may, with the Apostles and the seventy disciples, follow Me, the Master and Teacher of perfection.

All these things are of evangelical counsel, and not of precept although they may be said in a measure to extend to all Christians, inasmuch as they are bound to hate their parents, i.e. to give up the love of their friends and relations—even the love of life, if such love oppose itself to the law of Christ. Hence Maldonatus thinks this to be of precept; Jansenius, of counsel. But see Matt 10:37.

Suarez (lib. ii. De Concurs. Dom.) says, “to hate” signifies the same as “to love less,” in which sense it is written, “Jacob have I loved, but Esau have I hated.” Rom 9:13.

Luk 14:27  And whosoever doth not carry his cross and come after me cannot be my disciple.
Luk 14:28  For which of you, having a mind to build a tower, doth not first sit down and reckon the charges that are necessary, whether he have wherewithal to finish it:

Ver. 28.—For which of you, having a mind to build a tower, &c. By means of this parable Christ would teach us with what prudence we ought to test our bodily, and above all our spiritual strength, as well as such gifts of grace as we may possess, before we attempt to build the lofty tower of evangelical perfection, and declare war against ourselves our passions, our friends and the whole world; lest afterward, recoiling from so great an undertaking, we incur the loss of all our outlay, and also the reproach of having rashly commenced a building which we were unable to finish, and of having entered upon a war in which we were worsted.

“He counts the cost,” says the Gloss, “who perceives that money will have to be spent, i.e. that the heart must be weaned from corrupt desires, and the soul prepared for adversity.”

Symbolically. Salmeron (tom. vii. tract 24) says, “Christ puts forth two parables to teach the rulers of the Church that they must be skilled both in action and in contemplation, the one about building a tower, which is a symbol of contemplative life, for a tower commands an extensive prospect; the other, about engaging in war against a hostile king, which is significative of the active life.

“For those who are novices in the way of God, and are learning, as it were, the first elements of the perfect life, are called upon to battle with their enemies, and to fight against their vices and evil passions.

“By the tower therefore we may understand the religious state, which is coupled to the contemplative life.

“1. Because as a tower overtops all other buildings, so does a life of religion excel all other vocations and callings.

“2. As a tower gives grace to a city, so is the religious life an ornament to the Church.

“3. As a tower is a look-out, to discover the movements of the enemy, so in the contemplative life we look forth on the wiles of our adversary, and on the good and evil laid up in futurity.

“4. As a tower is a protection to them that dwell therein, so is a life of religion a defence against the world, the flesh and the devil, and a safe storehouse for the fruits of good works. So it is written, Song of Songs 4:4, ‘Thy neck is like the tower of David, . . . whereon hang a thousand bucklers,’ i.e. the bucklers of holy vows, holy examples, and holy observances.

“5. As every one ought to count the cost before he commences to build a tower, so a year is given a novice in order that he may make trial of his fitness for the religious life. For he whose heart is fixed on heaven looks down as from a lofty tower upon the world which lies beneath, and counts it worthless.”

So S. Chrysostom (hom. 15 ad. Pop.), says: “Just as to those who look back from the highest mountain tops, not only men and trees but even entire cities look small, and great armies seem to be creeping about like ants, so to those whose minds are uplifted by the constant contemplation of heavenly things, all human affairs, power, glory, riches, and the like, seem minute and worthless: unworthy of the greatness of the immortal soul.”

Hear also the lament of S. Gregory, when he was called from a religious order to be the Pope: “Seeking nothing, in this world, and fearing, nothing, I seemed to stand on a certain eminence, so that I thought that the promise of God, ‘I will cause thee to ride upon the high places of the earth’ (Isa_58:14), had well-nigh been fulfilled in me. For he rides upon the high places of the earth, who despises and treads under feet all that this world counts great and glorious. But suddenly cast down from this eminence, and plunged into the whirl of temptation, I have became a prey to terror and affright, for although I fear nothing for myself, I fear much for those committed to my charge” (Lib. 1, epist. 5 and 6).

Luk 14:29  Lest, after he hath laid the foundation and is not able to finish it, all that see it begin to mock him,
Luk 14:30  Saying: This man began to build and was not able to finish.
Luk 14:31  Or, what king, about to go to make war against another king, doth not first sit down and think whether he be able, with ten thousand, to meet him that, with twenty thousand, cometh against him?

Ver. 31.—Or what king, about 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 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 (Hom.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.”

Luk 14:32  Or else, while the other is yet afar off, sending an embassy, he desireth conditions of peace.

Or else, while the other is yet afar off, &c. This verse gives completeness to the parable, but is not to be taken as the teaching of Christ, for we may not bargain with either the evil spirits or our vices; against these we must wage άσπονδον πόλεμον, an irreconcilable war.

This verse may however be interpreted in this way—

“He that desires to follow me perfectly in poverty and in the preaching of the gospel, must make an entire surrender of self, and give up parents, friends, and possessions, thus making them enemies.

“But if he see that he has not strength enough for this, let him make conditions of peace with them, and bind himself by the gospel precepts only, leaving for others the counsels of poverty, obedience, and the preaching of salvation. For this is that which Christ would teach, as is clear from the following verse; hence he makes mention of two armies, two leaders, and two banners, one His own, and the other that of Lucifer. Wherefore the Apostles and their successors have need to bear in mind that they are engaged in actual warfare against the devil and his angels.” S. Cyril.

Luk 14:33  So likewise every one of you that doth not renounce all that he possesseth cannot be my disciple.

So likewise every one of you that doth not renounce all that he possesseth, &c. This is the post-parable, and sums up the teaching of the parable itself. “He who refuseth to give up all, in order that he may live a life of evangelical perfection, cannot be My disciple as the Apostles were.” And again, It would he better for him who is unwilling to give up all, when persecution or necessity demand it and will not submit to the loss of possessions, family, and even life itself for the gospel’s sake, not to take My yoke upon him, rather than having begun to lead a Christian life, to fall away and apostatize from the faith. For such an one adds the sin of apostasy to that of unbelief, according to the Scripture: “For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.” 2 Pet 2:21.

Christ here teaches us that to become a disciple is no child’s play, but a work for men, needing great gifts of grace, and much strength of purpose and much vigour of mind.

The Christians of the first three centuries, particularly those of Rome, in time of persecution, cheerfully made sacrifice of their fortunes, their liberty and their lives, for the gospel’s sake. “Few,” says Bede, “are wishing to leave all and give up earthly cares; but it is for every one who is faithful to renounce all, i.e. so to hold the things that are of the world, that he may not be held in the world.”

Hear also S. Gregory (hom. 36): I “would advise you to leave all, but I dare not. But if you are not able to give up all, be masters of your earthly possessions; let them not gain the mastery over you.”

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One Response to Cornelius a Lapide’s Commentary on Luke 14:25-33

  1. Pingback: Commentaries for the Twenty-Third Sunday in Ordinary Time, Year C | stjoeofoblog

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