By occasion of dining with a Pharisee, 2. after that he hath again confounded them for maligning him for his miraculous good-doing on the Sabbath, 7. he teacheth them humility, seeing their ambition, 12. and in their work as to seek retribution not of men in this world, but of God in the world to come: 16. foretelling also that the Jews for their worldly excuses shall not taste of the Supper, but the Gentiles in their place. 25. Yea that so far must men be from all worldliness, that they must earnestly bethink them before they enter into his Church, and be ready to forgo all 34. specially considering they must be the salt of others also.By occasion of dining with a Pharisee, 2. after that he hath againe consounded them for maligning him for his miraculous good-doing on the Sabboth, 7. he teacheth them humilitie, seing their ambition, 12. and in their worke as to seeke retribution not of men in this world, but of God in the world to come: 16. foretelling also that the Iewes for their worldly excuses shal not tast of the Supper, but the Gentils in their place. 25. Yea that so far must men be from al worldlines, that they must earnestly bethinke them before they enter into his Church, and be ready to forgoe al 34. specially considering they must be the salt of others also.
And it came to pass when Jesus entered into the house of a certain Prince of the Pharisees upon the Sabbath to eat bread, and they watched him.ANd it came to passe when Iesvs entred into the house of a certaine Prince of the Pharisees vpon the Sabboth to eate bread, and they watched him.Et factum est cum intraret Jesus in domum cujusdam principis pharisæorum sabbato manducare panem, et ipsi observabant eum.
2And behold there was a certain man before him that had the hydropicus: an old name for edema, dropsical swelling.And behold there was a certaine man before him that had the dropsie.Et ecce homo quidam hydropicus erat ante illum.
3And Jesus answering, spake to the Lawyers and Pharisees, saying: Is it Lawful to cure on the Sabbath?And Iesvs answering, spake to the Lawyers and Pharisees, saying: Is it Lawful to cure on the Sabboth?Et respondens Jesus dixit ad legisperitos et pharisæos, dicens : Si licet sabbato curare ?
4But they held their peace. But he taking him, healed him, and sent him away.But they held their peace. But he taking him, healed him, and sent him away.At illi tacuerunt. Ipse vero apprehensum sanavit eum, ac dimisit.
5And answering them he said: Which of you shall have an ass or an ox fallen into a pit, and will not continuo: immediately, at once, not lacking self-restraint draw him out on the Sabbath day?And answering them he said: Which of you shal haue an asse or an oxe fallen into a pit, and wil not incontinent draw him out on the Sabboth day?Et respondens ad illos dixit : Cujus vestrum asinus, aut bos in puteum cadet, et non continuo extrahet illum die sabbati ?
6And they could not answer him to these things.And they could not answer him to these things.Et non poterant ad hæc respondere illi.
7And he spake to them also that were invited a parable, marking how they chose the first seats at the table, saying to them:And he spake to them also that were inuited a parable, marking how they chose the first seats at the table, saying to them:Dicebat autem et ad invitatos parabolam, intendens quomodo primos accubitus eligerent, dicens ad illos :
8When thou art invited to a marriage, sit not down in the first place, lest perhaps a more honorable than thou be invited of him:When thou art inuited to a mariage, sit not downe in the first place, lest perhaps a more honourable then thou be inuited of him:Cum invitatus fueris ad nuptias, non discumbas in primo loco, ne forte honoratior te sit invitatus ab illo.
9and he that bade thee and him, come and say to thee, Give this man place: and then thou begin with shame to take the last place.and he that bade thee and him, come and say to thee, Giue this man place: and then thou begin with shame to take the last place.Et veniens is, qui te et illum vocavit, dicat tibi : Da huic locum : et tunc incipias cum rubore novissimum locum tenere.
10But when thou art bidden, go, sit down in the lowest place: that when he that invited thee cometh, he may say to thee, Friend sit up higher: then shalt thou have glory before them that sit at table with thee.But when thou art bidden, goe, sit downe in the lowest place: that when he that inuited thee commeth, he may say to thee, Friend sit vp higher: then shalt thou haue glorie before them that sit at table with thee.Sed cum vocatus fueris, vade, recumbe in novissimo loco : ut, cum venerit qui te invitavit, dicat tibi : Amice, ascende superius. Tunc erit tibi gloria coram simul discumbentibus :
11because every one that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted.because euery one that exalteth him self, shalbe humbled: and he that humbleth him self, shal be exalted.quia omnis, qui se exaltat, humiliabitur : et qui se humiliat, exaltabitur.
12And he said to him also that had invited him: When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor thy neighbors that are rich: lest perhaps they also invite thee again, and recompense be made to thee.And he said to him also that had inuited him: When thou makest a dinner or a supper, cal not thy friendes, nor thy brethren, nor thy kinsmen, nor thy neighbours that are rich: lest perhaps they also inuite thee againe, and recompense be made to thee.Dicebat autem et ei, qui invitaverat : Cum facis prandium, aut cœnam, noli vocare amicos tuos, neque fratres tuos, neque cognatos, neque vicinos divites : ne forte te et ipsi reinvitent, et fiat tibi retributio ;
13But when thou makest a feast, call the poor, feeble, lame, and blind.But when thou makest a feast, cal the poore, feeble, lame, and blind.sed cum facis convivium, voca pauperes, debiles, claudos, et cæcos :
14and thou shalt be blessed, because they have not to recompense thee: for recompense shall be made thee in the resurrection of the just.and thou shalt be blessed, because they haue not to recompense thee: for recompense shal be made thee in the resurrection of the iust.et beatus eris, quia non habent retribuere tibi : retribuetur enim tibi in resurrectione justorum.
15When one of them that sate at the table with him, had heard these things, he said to him: Blessed is he that shall eat bread in the Kingdom of God.When one of them that sate at the table with him, had heard these things, he said to him: Blessed is he that shal eate bread in the Kingdom of God.Hæc cum audisset quidam de simul discumbentibus, dixit illi : Beatus qui manducabit panem in regno Dei.
16But he said to him: A certain man made a great supper, and called many.But he said to him: A certaine man made a great supper, and called many.At ipse dixit ei : Homo quidam fecit cœnam magnam, et vocavit multos.
17And he sent his servant at the hour of supper to say to the invited, that they should come, because now all things are ready.And he sent his seruant at the houre of supper to say to the inuited, that they should come, because now al things are ready.Et misit servum suum hora cœnæ dicere invitatis ut venirent, quia jam parata sunt omnia.
18And they began all at once to make excuse. The first said to him, I have bought a farm, and I must needs go forth and see it; I pray thee hold me excused.And they began al at once to make excuse. The first said to him, I haue bought a farme, and I must needs goe forth and see it; I pray thee hold me excused.Et cœperunt simul omnes excusare. Primus dixit ei : Villam emi, et necesse habeo exire, et videre illam : rogo te, habe me excusatum.
19And another said, I have bought five yoke of oxen, and I go to prove them; I pray thee, hold me excused.And an other said, I haue bought fiue yoke of oxen, and I goe to proue them; I pray thee, hold me excused.Et alter dixit : Juga boum emi quinque, et eo probare illa : rogo te, habe me excusatum.
20And another said, I have married a wife, and therefore I can not come.And an other said, I haue maried a wife, and therfore I can not come.Et alius dixit : Uxorem duxi, et ideo non possum venire.
21And the servant returning told these things to his Lord. Then the Master of the house being angry, said to his servant: Go forth quickly into the streets and lanes of the city, and the poor and feeble and blind and lame bring in hither.And the seruant returning told these things to his Lord. Then the Master of the house being angrie, said to his seruant: Goe forth quickly into the streetes and lanes of the citie, and the poore and feeble and blind and lame bring in hither.Et reversus servus nuntiavit hæc domino suo. Tunc iratus paterfamilias, dixit servo suo : Exi cito in plateas et vicos civitatis : et pauperes, ac debiles, et cæcos, et claudos introduc huc.
22And the servant said: Lord, it is done as thou didst command, and yet there is place.And the seruant said: Lord, it is done as thou didst command, and yet there is place.Et ait servus : Domine, factum est ut imperasti, et adhuc locus est.
23And the Lord said to the servant: Go forth into the ways and hedges; and compel them to enter, that my house may be filled.And the Lord said to the seruant: Goe forth into the waies and hedges; and compel them to enter, that my house may be filled.Et ait dominus servo : Exi in vias, et sæpes : et compelle intrare, ut impleatur domus mea.
24But I say to you, that none of those men that were called, shall taste my supper.But I say to you, that none of those men that were called, shal tast my supper.Dico autem vobis quod nemo virorum illorum qui vocati sunt, gustabit cœnam meam.
25And great multitudes went with him, and turning, he said to them:And great multitudes went with him, and turning, he said to them:Ibant autem turbæ multæ cum eo : et conversus dixit ad illos :
26If any man come to me and odit: loves less, sets behind by comparison not his father and mother, and wife and children, and brethren and sisters, yea and his own life besides; he can not be my Disciple.* If any man come to me and hateth not his father and mother, and wife and children, and brethren and sisters, yea and his owne life besides; he can not be my Disciple.Si quis venit ad me, et non odit patrem suum, et matrem, et uxorem, et filios, et fratres, et sorores, adhuc autem et animam suam, non potest meus esse discipulus.
27And he that doth not bear his cross and come after me, can not be my Disciple.And he that doth not beare his crosse and come after me, can not be my Disciple.Et qui non bajulat crucem suam, et venit post me, non potest meus esse discipulus.
28For, which of you minding to build a tower, doth not first sit down and reckon the charges that are necessary, whether he have to finish it:For, which of you minding to build a toure, doth not first sit downe and reckon the charges that are necessarie, whether he haue to finish it:Quis enim ex vobis volens turrim ædificare, non prius sedens computat sumptus, qui necessarii sunt, si habeat ad perficiendum,
29lest, after that he hath laid the foundation, and is not able to finish it, all that see it, begin to mock him,lest, after that he hath laid the foundation, and is not able to finish it, al that see it, begin to mocke him,ne, posteaquam posuerit fundamentum, et non potuerit perficere, omnes qui vident, incipiant illudere ei,
30saying, That this man began to build, and he could not finish it?saying, That this man began to build, and he could not finish it?dicentes : Quia hic homo cœpit ædificare, et non potuit consummare ?
31Or what King about to go to make war against another King, doth not first sit down and think whether he be able with ten thousands to meet him that with twenty thousands cometh against him?Or what King about to goe to make warre against an other King, doth not first sit downe and thinke whether he be able with ten thousands to meete him that with twentie thousands commeth against him?Aut quis rex iturus committere bellum adversus alium regem, non sedens prius cogitat, si possit cum decem millibus occurrere ei, qui cum viginti millibus venit ad se ?
32Otherwise whiles he is yet far off, sending a legationem: an embassy, a body of envoys, not a bequest he asketh those things that belong to peace.Otherwise whiles he is yet farre off, sending a legacie he asketh those things that belong to peace.Alioquin adhuc illo longe agente, legationem mittens rogat ea quæ pacis sunt.
33So therefore every one of you that doth not renounce all that he possesseth, can not be my Disciple.So therfore euery one of you that doth not renounce al that he possesseth, can not be my Disciple.Sic ergo omnis ex vobis, qui non renuntiat omnibus quæ possidet, non potest meus esse discipulus.
34Salt is good. But if the salt evanuerit: lose his virtue, wherewith shall it be seasoned?* Salt is good. But if the salt leese his vertue, wherewith shal it be seasoned?Bonum est sal : si autem sal evanuerit, in quo condietur ?
35It is profitable neither for the ground, nor for the dunghill, but it shall be cast forth. He that hath ears to hear, let him hear.It is profitable neither for the ground, nor for the dunghil, but it shal be cast forth. He that hath eares to heare, let him heare.Neque in terram, neque in sterquilinium utile est, sed foras mittetur. Qui habet aures audiendi, audiat.
Annotations
11Compel them. ) The vehement persuasion that God useth both externally by force of his word and miracles, and internally by his grace, to bring us unto him, is called compelling: not that he forceth any to come to him against their own wills, but that he can alter & mollify an hard heart, and make him willing that before would not. St. Augustine also referreth this compelling to the penal laws which Catholic Princes do inflict upon Heretics and Schismatics, proving that they who are by their former profession in Baptism subject to the Catholic Church, & are departed from the same after Sects, may and ought to be compelled into the unity and society of the universal Church again. And therefore in this sense, by the former parts of the Parable, the Jews first, and secondly the Gentiles, that were before welcomed by fair & sweet means only: but by the third, such are invited as the Church of God hath power over, because they promised in Baptism, and therefore are to be punished not only by gentle means, but by just punishment also.