Lecture 1 — Parable of the wedding feast

^22:1^ And Jesus answering, spoke again in parables to them, saying: [n. 1754]

^22:2^ The kingdom of heaven is likened to a man, a king, who made a marriage for his son. [n. 1754]

^22:3^ And he sent his servants, to call those who were invited to the marriage; and they would not come. [n. 1758]

^22:4^ Again he sent other servants, saying: tell those who were invited: behold, I have prepared my dinner; my bulls and fatlings are killed, and all things are ready: come to the marriage. [n. 1759]

^22:5^ But they neglected, and went their ways, one to his farm, and another to his merchandise. [n. 1762]

^22:6^ And the rest laid hands on his servants, and having treated them contumeliously, put them to death. [n. 1763]

^22:7^ But when the king had heard of it, he was angry, and sending his armies, he destroyed those murderers, and burnt their city. [n. 1764]

^22:8^ Then he said to his servants: the marriage indeed is ready, but those who were invited were not worthy. [n. 1766]

^22:9^ Go therefore into the offroads of the ways; and as many as you will find, call to the marriage. [n. 1767]

^22:10^ And his servants, going out into the ways, gathered together all whom they found, both bad and good, and the marriage was filled with guests. [n. 1768]

^22:11^ And the king went in to see the guests, and he saw there a man who was not wearing a wedding garment. [n. 1769]

^22:12^ And he said to him: friend, how did you come in here not having on a wedding garment? But he was silent. [n. 1771]

^22:13^ Then the king said to the waiters: bind his hands and feet, and cast him into the exterior darkness: there will there be weeping and gnashing of teeth. [n. 1773]

^22:14^ For many are called, but few are chosen. [n. 1775]

1753. It was said above that Christ’s persecutors were provoked to kill him by three things: by his glory, by the wisdom with which he refuted them, and by the justice with which he accused them. Moreover, it has been said how they were provoked by Christ’s glory; but now it must be said how they were provoked by his wisdom. And

first, insofar as he shows beforehand their condemnation;

second, insofar as he refutes them in argument, at then the Pharisees, going out, consulted among themselves how to ensnare him in his speech.

In this parable, in which he explains about the rejection of the Jews and the calling of the gentiles,

first, the preparation for the marriage is set out;

second, the calling of the Jews and their refusal;

third, the calling of the gentiles.

The second is at and he sent his servants, to call those who were invited to the marriage; the third, at then he said to his servants: the marriage indeed is ready.

1754. It says then, and Jesus answering, spoke. To whom does he respond? It is not said that he spoke to anyone. But they wanted to lay hands on him, and so he responds, not to their words, but to their malice, and for this reason he spoke to them in parables: the kingdom of heaven is likened to a man, a king, who made a marriage for his son.

Here the parable of the marriage is set out, and a similar parable is set out elsewhere (Luke 14:16). And it does not seem to be the same parable, according to Gregory, because there a dinner is mentioned, here a wedding. Likewise, no one is excluded from that dinner, but here someone is excluded. Hence it is another parable. By this one is understood the heavenly banquet, by that one the banquet which happens on earth. And therefore that one is called a feast, because no one is excluded from it, while from this one someone is excluded.

It can be said, according to some, that it is the same parable, because in ancient times lunch and dinner were called the same thing, because men were accustomed to eat only up to the ninth hour. Or it can be said that Luke says what Matthew leaves unmentioned.

But I believe it is another.

1755. Concerning this one, let us see who this man the king is. And it is said that he is God, and the person of the Father is understood, because he speaks of his son.

But why does he say, a man, a king? The reason is, as Origen says, that a king is named from ‘ruling.’ But we are not able, nor are we capable of his rule according as he is, but he rules us according to our mode. As the eagle enticing her young to fly (Deut 32:11). And for this reason it says, a man, a king, because he rules us in a human mode. But when we see him as he is, then he will be a king, because then he will rule according to himself. Hence the Apostle, we see now through a glass in a dark manner; but then face to face (1 Cor 13:12).

He says, the kingdom of heaven is likened to a man, a king. For just as in a kingdom there are many parts, for there is the king, the kingdom, and those who serve, so it is in this kingdom; therefore it is likened to a man, a king, who made a marriage for his son. The son is Christ, of whom, that we may know the true God, and may be in his true Son. This is the true God and life eternal (1 John 5:20).

1756. What is this marriage? It can be explained in four ways. First, through the unity of the human nature with the divine; that human nature might be the bride, the womb of the Virgin became the bridal chamber. He, as a bridegroom coming out of his bride chamber (Ps 18:6). And this explanation is somewhat dubious, because it could be thought that the person of the Father is not other than the person of the Son.

Hence it can be said that this bridegroom is the Word incarnate; the bride, the Church; hence the Apostle: this is a great sacrament; but I speak in Christ and in the Church (Eph 5:32). Likewise, the marriage of the Word himself to our soul. For the soul becomes a partaker of God’s glory through faith, and in this way our marriage comes about. And I will espouse you to me in faith (Hos 2:20). Likewise, there will be a marriage in the common resurrection. And Christ is the way of this resurrection; I am the way (John 14:6). There will be a marriage at that time, when our mortal body is swallowed up by life (2 Cor 5:4).

But if we speak according to Gregory, it must be explained as about the present, according as the Church is espoused to Christ, and our soul to God by faith.

1757. There follows the calling of the Jews. And

first, a twofold calling is set out;

second, the excuse, at but they neglected, and went their ways.

Concerning the first, he does two things according to the two callings.

1758. Hence he says, and he sent his servants, to call those who were invited. And according to what Origen says, there are two texts there, because some texts have his servant, while some have his servants.

If the text is servant, in this way three things should be considered. First, the invitation; second, the calling; and third, the other invitation. Therefore, the Jews had been invited in the patriarchs; hence it was said to Abraham, *and in your seed will all the nations of the earth be blessed (*Gen 22:18). To Abraham were the promises made and to his seed (Gal 3:16). First, Moses was sent. But it is not so with my servant Moses who is most faithful in all my house (Num 12:7). And there follows, why then were you not afraid to speak ill of my servant Moses? And they would not come. While I am yet living, and going in with you, you have always been rebellious against the Lord (Deut 31:27).

The second calling is through the prophets, of whom Amos says, for the Lord God does nothing without revealing his secret to his servants the prophets (Amos 3:7).

Or the text can be servants, and then the first ones signify the prophets, against whom the Jews were always rebels; you always resist the Holy Spirit (Acts 7:51). The second ones signify the apostles, to whom it was said above, do not go into the way of the gentiles (Matt 10:5). Or by the first prophets, the first apostles; by the second, the successors of the apostles.

1759. Again he sent other servants. Here the other invitation is set out.

And an increase of kindness is set out on the part of the one inviting, and an increase of malice on the part of the ones excusing themselves.

1760. In the first calling, nothing was promised; but in this one he makes a promise, because he says, tell those who were invited: behold, I have prepared my dinner. This dinner is spiritual refreshment; she has slain her victims, mingled her wine, and set forth her table. She has sent her maids to invite to the tower (Prov 9:2–3).

My bulls and fatlings are killed. And this can be explained, according to Origen, as the disposing of God’s wisdom. Bulls name strong reasons; he has taught me, with a strong arm (Isa 8:11). Fatlings name, as it were, the well fed. Fatlings properly name fattened birds, which are fed and made fat, and they signify delicate senses, and they become fattened when they are increased by the sacred senses by which the soul is fattened; let my soul be filled as with marrow and fatness (Ps 62:6). For whatever is necessary is found in Sacred Scripture. Therefore, all things are ready. The law of the Lord is unspotted, converting souls (Ps 18:8). This is the invitation of wisdom: come, eat my bread, and drink the wine which I have mingled for you (Prov 9:5).

1761. Or, it signifies spiritual refreshment, and the bulls signify the examples of the saints, which the Lord prepared as an example; take, my brethren, for an example of suffering evil, of labor and patience, the prophets, who spoke in the name of the Lord (Jas 5:10). Hence he sets out the saints’ afflictions as an example.

According to Gregory, the bulls signify the fathers of the Old Testament, because a bull strikes blows with horns, and in the time of the fathers vengeance was always sought, and it was commanded that an eye be given for an eye. The fatlings indicate the fathers of the New Testament, who left everything for Christ, and are fattened with the Wisdom of God, killed for God’s sake, and both are killed. All things are ready: come to the marriage. Christ has suffered, has opened the heavens, has sent the apostles. Or by the bulls are understood the priests of the Old Testament, because the bull is an animal of sacrifice; by the fatlings are understood the prophets who were fattened by the Wisdom of God.

1762. But they, namely those hardened in malice, neglected. Some wander away out of negligence, and others out of malice, namely those who persecute the preachers; hence it says, but they neglected. And what was the cause? Because they went their ways, one to his farm, and another to his merchandise. Exteriorly, they seemed to have a just cause, but the Lord does not accept it, because no temporal things should hold one back from coming to God.

According to Hilary, by saying, his farm, he indicates the appetite for human glory; for they loved the glory of men more than the glory of God (John 12:43); but I said: perhaps these are poor and foolish, that do not know the way of the Lord, the judgment of their God (Jer 5:4). By saying, another to his merchandise, he indicates the appetite of greed; for from the least of them even to the greatest, all are given to covetousness (Jer 6:13).

According to Chrysostom, some have employment in working with their hands, others in business, i.e., in their proper duties.

1763. There follows, and the rest laid hands on his servants, i.e., the apostles, and having treated them contumeliously, put them to death, because they killed many from the Old and the New Testaments. Hence below, therefore behold I send to you prophets, and wise men, and scribes: and some of them you will put to death (Matt 23:34). And he does not mention his own death here, but only the deaths of the disciples, because he had sufficiently mentioned his own death above.

1764. Then there follows their punishment: but when the king had heard of it, he was angry. Above he set out a spiritual punishment, but here he sets out a temporal one; hence above it said, a man, a king, but here it says, the king, because the name ‘man’ seems to pertain to piety, but the name ‘king’ to punishment, and so it says here only, the king. And those whom men could not honor in presence, because they dwelt far off, they brought their resemblance from afar, and made an express image of the king whom they had a mind to honor: that by this their diligence, they might honor as present, him that was absent (Wis 14:17).

He was angry. One should note that when anger is attributed to God, it does not signify agitation, but vengeance: for usually those who are angry punish, so punishment is called anger. This is to be noted against heretics, who often object that the God of the Old Testament is not good, because he commands punishments.

Hence, sending his armies, he destroyed those murderers. The armies are the angelic spirits, or the Roman citizens who killed many under Titus and Vespasian; the earth is the Lord’s and the fullness thereof (Ps 23:1). And burnt their city, because they were burned; your cities are burnt with fire (Isa 1:7). Or it can be understood mystically, namely their bodies, or the communities of heretics.

1765. There follows the calling of the gentiles, and an examination is set out.

And he does three things:

first, a command is set out;

second, the execution of the command;

third, the effect.

The second is at and his servants going out into the ways; the third, at and the marriage was filled with guests.

Concerning the first, he does two things:

first, he gives the reason for the command;

second, he sets out the command.

1766. He says therefore, then he said to his servants: the marriage indeed is ready, but those who were invited were not worthy.

The marriage indeed is ready, i.e., the Son is incarnate, in accord with, what is there that I ought to do more to my vineyard, that I have not done to it? (Isa 5:4) But those who were invited were not worthy, i.e., have rendered themselves unworthy. And how? As is said in Romans, for they, not knowing the justice of God, and seeking to establish their own, have not submitted themselves to the justice of God (Rom 10:3); and because you reject it, and judge yourselves unworthy of eternal life, behold we turn to the gentiles (Acts 13:46). Hence through the Jews’ fault, salvation was brought to the gentiles; behold, I come quickly: hold fast that which you have, that no man take your crown (Rev 3:11).

1767. There follows the command: go therefore into the offroads of the ways. By the ways are understood various doctrines, because these are certain ways which lead us to the truth. The gentiles are in the offroads of doctrines. Hence, go therefore into the offroads of the ways, i.e., to those who hold to erroneous doctrines.

Or in another way. The people that walked in darkness, have seen a great light (Isa 9:2). Hence by the ways are understood good actions: for the Lord knows the ways that are on the right hand (Prov 4:27); by the offroads are understood all those who can engage in actions. And as many as you will find, call to the marriage. Hence below, **going therefore, teach all nations **(Matt 28:19).

1768. There follows the execution of the command: and his servants going out into the ways, gathered together all whom they found; but going forth they preached everywhere: the Lord working withal (Mark 16:20).

But why does he say, bad and good? It could be said that the bad refers to those who first were bad, and afterwards good. Or it can be said that when he says, bad and good, he speaks comparatively, because among them some are good according to public virtue. Or bad and good, because after they had been gathered, the good and the bad were mixed together.

And the marriage was filled with guests, i.e., the faithful. Above, a similar thing is set out: **which, when it was filled, they drew out, and sitting by the shore, they put the good into vessels, but the bad they threw out **(Matt 13:48).

1769. And the king went in to see the guests. Here the examination of those gathered is set down. And

first, the one examining is set down;

second, the examination;

third, a condemnation.

1770. The one examining entered. For he enters when he exercises judgment over them; I will go down and see (Gen 18:21); and this in the final judgment; likewise in death; also, when afflictions threaten the Church.

But who is the one examined? He saw there a man who was not wearing a wedding garment. What is this garment? Christ. We who are Christ’s, let us put on Christ. The Apostle: but put on the Lord Jesus Christ (Rom 13:14). For some put on Christ through the sacrament; for as many of you as have been baptized in Christ, have put on Christ (Gal 3:27). Some are in Christ through charity and love; but above all these things have charity, which is the bond of perfection: and let the peace of Christ rejoice in your hearts, wherein also you are called in one body (Col 3:14–15). Also through the remembrance of death. Also through likeness of works; but put on the Lord Jesus Christ (Rom 13:14).

Therefore, to have a wedding garment is to put on Christ through good works, through a holy life, through true charity; and if one of these is lacking, it is bad.

1771. There follows the examination. Then he says how he failed.

He says therefore, friend. He calls him a friend through faith, or because he himself loved him. Or it can be said that where he calls someone a friend, he speaks by way of reproach: hence he reproaches the love by which he loved him. How did you come in here not having on a wedding garment?

But someone could say: on what pretext did he punish him, since he called the good and the bad? But he did not will that the bad should come unless they prepared themselves and disposed themselves to be good.

1772. Next there follows how he failed. Hence there follows, but he was silent, because a sinner cannot have a sufficient reason why he has scorned a wedding garment; if he will contend with him, he cannot answer him one for a thousand (Job 9:3).

1773. And the judgment of the parable concludes. A twofold punishment is set out, the punishment of the damned and the punishment of the senses. For in the world a thing can be perfected in three ways: through the intellect, by thinking; through affection, by tending to the highest good; and through action; therefore it is punished in three ways.

Hence, bind his hands and feet, and cast him into the exterior darkness. By the feet are understood the affections. The wicked in this world have feet, but not bound, because they are able to become good; but afterwards they are bound, because they cannot come back. Whatever your hand is able to do, do it earnestly: for neither work, nor reason, nor wisdom, nor knowledge will be in hell, to which you are hastening (Eccl 9:10). Likewise, now a man can make progress in knowing the truth, but not then; for this reason it says, cast him into the exterior darkness. For now some sinners are not darkened with regard to exterior knowledge, although they are with respect to interior; but then they will have exterior darkness. Or, literally, because they will be cast out not only as regards the soul, but as regards the body, because they will be separated from the society of the saints.

1774. Then there follows the punishment of the senses: there will be weeping and gnashing of teeth. Weeping comes from sorrow, gnashing of teeth from anger. They gnashed with their teeth at him (Acts 7:54). Some weep over sins, and are humiliated, and are cleansed. There will be sorrow, but not unto humility, but it will be turned into anger. Likewise gnashing of teeth, on account of lack of ability to endure the suffering, because the pride of those who hate you ascends continually (Ps 73:23). Or it can be said in the resurrection, because they will suffer not only in soul, but also in body; or because they will suffer heat and cold; let him pass from the snow waters to excessive heat (Job 24:19).

1775. Then he concludes: for many are called, but few are chosen, for some do not wish to come, and some do not have a wedding garment. Hence above, **how narrow is the gate, and strait is the way that leads to life: and few there are who find it! **(Matt 7:14).