And Jesus answering, spoke again in parables to them, saying:

“(Hom. in Ev. xxxviii. 2.) Here, by the wedding-feast is denoted the present Church; there, by the supper, the last and eternal feast. For into this enter some who shall perish; into that whosoever has once entered in shall never be put forth. But if any should maintain that these are the same lessons, we may perhaps explain that that part concerning the guest who had come in without a wedding garment, which Luke has not mentioned, Matthew has related. That the one calls it supper, the other dinner, makes no difference; for with the ancients the dinner was at the ninth hour, and was therefore often called supper.”

“That is, the whole sacrament of the human dispensation is completed and closed. But they which, were bidden, (Rom. 10:3.) that is, the Jews, were not worthy, because, ignorant of the righteousness of God, and going about to establish their own righteousness, they have not submitted themselves to the righteousness of God. The Jewish nation then being rejected, the Gentile people were taken in to the marriage-feast; whence it follows, Go ye out into the crossings of the streets, and as many as ye shall find, bid to the wedding.”

“It was said above that the persecutors of Christ were provoked to kill him for three reasons: from his glory, from his wisdom by which he confuted them, and from his justice by which he rebuked them. How they were provoked from the glory of Christ has already been said; now it must be said how they were provoked from his wisdom. And first, insofar as he foreshows their condemnation; second, insofar as he confutes them by disputing, at the place: "Then the Pharisees went and took counsel how they might entrap him in his talk." In this parable, in which the reprobation of the Jews and the calling of the Gentiles is determined, first the instruction concerning the marriage is set forth; second, the calling of the Jews and their refusal; third, the calling of the Gentiles. The second begins at: "and he sent his servants to call them that were invited"; the third at: "then he said to his servants," and so on. He says therefore: "And Jesus answering, said." To whom did he answer? It has not been said that he was speaking to anyone. But since they wished to seize him, therefore he answered not their words but their malice; hence he speaks to them in parables: "The kingdom of heaven is likened to a man who is a king, who made a marriage for his son." Here the parable of the marriage is set forth, and a similar parable is set forth in Luke 14:16. And it does not seem to be the same, according to Gregory, because there mention is made of a supper, here of a marriage. Likewise, no one is excluded from that supper, but here someone is excluded. Hence it is a different parable. By that one the heavenly banquet is understood, by this one the banquet that takes place on earth. And therefore that one is called a supper, because no one is excluded from it, whereas from this one someone is excluded. It can be said, according to some, that it is the same parable, because in ancient times the midday meal and the supper were called by the same name, since men were not accustomed to eat except up until the ninth hour. Or it can be said that Luke says what Matthew passed over in silence. But I believe that it is a different parable. Concerning this one, let us see who this man, the king, is. And it is said that this is God, and the person of the Father is understood, because it says "to his son." But why does it say "a man who is a king"? The reason is, as Origen says, because a king is called such from ruling. But we cannot, nor are we capable of, his kingdom according to what it is in itself; rather he rules us according to our own measure. Deuteronomy 32:11: "as an eagle provoking her young ones to fly." And therefore it says "a man who is a king," because he rules us in a human manner. But when he shall be seen as he is, then he will be king, because then he will rule according to himself. Hence the Apostle, 1 Corinthians 13:12: "we see now through a glass in a dark manner, but then face to face." He says: "The kingdom of heaven is likened to a man who is a king." For just as in a kingdom there are many things — for there is a king, a kingdom, and those who serve — so it is in that kingdom; therefore it is likened to a man who is a king, who made a marriage for his son. The son is Christ, of whom it is said in 1 John, last chapter, verse 20: "that we may be in his true Son. This is the true God, and life eternal." What this marriage is can be explained in four ways. First, through the union of human nature with the divine, so that the human nature is the bride, and the bridal chamber was the womb of the Virgin. Psalm 18:6: "for he, as a bridegroom, coming out of his bridechamber." And this exposition has something of uncertainty in it, because it could be believed that the person of the Father is other than that of the Son. Hence it can be said that this bridegroom is the incarnate Word; the bride is the Church; hence the Apostle, Ephesians 5:32: "this is a great sacrament; but I speak in Christ and in the Church." Likewise, of the Word himself to our soul. For the soul becomes a partaker of the glory of God through faith, and thus our marriage takes place. Hosea 2:20: "I will espouse thee to me in faith." Likewise the marriage will take place in the general resurrection. Now Christ is the way to this resurrection; John 14:6: "I am the way." Then the marriage will be, when our mortal nature shall be swallowed up by life, as is held in 2 Corinthians 5:4. But if we speak according to Gregory, it must be explained of present things, according as the Church is espoused to Christ, and our soul to God through faith. There follows the calling of the Jews. And first a twofold calling is set forth; second, their excuse, at the place: "but they neglected," and so on. Concerning the first, he does two things according to the two callings. Hence he says: "and he sent his servants to call them that were invited." And according to what Origen says there, the text is twofold there, because one reading has "he sent his servant," another "his servants." If the reading is "servant," then three things are to be considered. First, the invitation; second, the calling; and third, another invitation. The Jews, then, were invited in the patriarchs; hence it was said to Abraham: "in thy seed shall all nations be blessed." Galatians 3:16: "to Abraham were the promises made, and to his seed," and so on. The first who was sent was Moses. Numbers 12:7: "my servant Moses is not so, who is most faithful in all my house." And it follows, "why then were you not afraid?" And they were not willing to come. Deuteronomy 31:27: "even now while I am yet living, and going in with you, you have always been rebellious against the Lord." The second calling is through the prophets, concerning whom Amos 3:7: "the Lord will not do a thing, without revealing his secret to his servants the prophets." Or the reading may be "servants"; and then by the first are signified the prophets, against whom the Jews were always rebellious; Acts 7:51: "you have always resisted the Holy Ghost." By the second are signified the apostles, to whom it was said above, 10:5: "go not into the way of the Gentiles." Or: by the first, the prophets and the first apostles; by the second, the successors of the apostles. "Again he sent other servants." Here another invitation is set forth. And an increase of kindness is set forth on the part of the one inviting, and an increase of malice on the part of the ones excusing themselves. In the first calling he promised nothing; but in this one he does promise, because he says: "tell them that were invited: behold, I have prepared my dinner." This dinner is spiritual refreshment; Proverbs 9:2: "wisdom hath slain her victims, mingled her wine, and set forth her table. She hath sent her maids to invite to the citadel. My oxen and my fatlings are killed." And this saying can be explained, according to Origen, as being the disposition of the wisdom of God. The oxen are called strong arguments; Isaiah 8:11: "with a strong hand he instructed me." The fatlings are called as it were things well-nourished. The fatlings are properly called fattened birds, which are nourished and fattened, and they signify subtle senses, and they become fattened when they are multiplied by sacred senses, by which the soul is fattened; Psalm 62:6: "let my soul be filled as with marrow and fatness." For whatever is necessary is found in sacred Scripture. Therefore all things are prepared. Psalm 18:8: "the law of the Lord is unspotted, converting souls." This is the invitation of wisdom, Proverbs 9:5: "come, eat my bread, and drink the wine which I have mingled for you." Or, it signifies spiritual refreshment: by the oxen are signified the examples of the saints, which the Lord prepared as an example; James 5:10: "take, for an example of the end of life, of labor, and of patience, the prophets." Hence he sets forth the tribulations of the saints as an example. According to Gregory, by the oxen are signified the fathers of the Old Testament, because the ox strikes with its horns, and in the time of the fathers vengeance was always sought, and it was commanded that an eye be given for an eye. By the fatlings, the fathers of the New Testament, who gave up all things for Christ, and are fattened with the wisdom of God, slain for God's sake — and both were slain. All things are prepared; come to the marriage. Christ suffered, opened the heavens, sent the apostles. Or by the oxen are understood the priests of the Old Testament, because the ox is a sacrificial animal; by the fatlings, the prophets, who were fattened with the wisdom of God. But they, namely those hardened in malice, neglected it. Some let it pass out of negligence, 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, another to his merchandise." They seemed to have a just cause outwardly, but the Lord does not accept it, because no temporal things ought to detain one from coming to God. According to Hilary, by his saying "to his farm" he signifies the desire for human glory; John 12:43: "they loved the glory of men more than the glory of God"; Jeremiah 5:4: "but I said: perhaps they are poor and foolish, who know not the way of the Lord, the judgment of their God." By his saying "another to his merchandise" the desire of avarice is signified; Jeremiah 6:13: "from the least even to the greatest, all are given to avarice." According to Chrysostom, some have their occupation in laboring with their own hands, others in trade, that is, in their own proper business. There follows: "but the rest laid hands on his servants," that is, the apostles, "and having treated them contumeliously, put them to death," because they killed many, both of the Old and the New Testament. Hence below, 23:34: "I send to you wise men and scribes, and some of them you will put to death," and so on. And here he makes no mention of his own death, but only of that of the disciples, because he had made sufficient mention of it above. Then follows their punishment: "but the king, when he had heard of it, was angry," and so on. Above he set forth the spiritual punishment, but here he sets forth the temporal one; hence above it was said "a man who is a king," but here it says simply "king," because the name of "man" seems to pertain to piety, but that of "king" to punishment; therefore here it says only "king"; Wisdom 14:17: "those whom, being far off, men could not honor in presence, because of the distance, taking the resemblance from afar, they 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." "But the king was angry." It should be noted that when anger is attributed to God, it does not signify a disturbance of mind, but vengeance: for those who are angry are wont to punish, hence punishment is called anger. This should be noted against the heretics, who are accustomed to object that the God of the Old Testament is not good, because he commanded punishments, and so on. Hence: "and sending his armies, he destroyed those murderers." The armies are the angelic spirits, or the Roman citizens who, under Titus and Vespasian, killed many; Psalm 23:1: "the earth is the Lord's, and the fullness thereof." "And burnt their city," because it was burned; Isaiah 1:7: "a fire shall burn up your cities." Or it can be understood mystically, namely, their bodies, or the assemblies of the heretics. There follows the calling of the Gentiles, and the examination is set forth. And he does three things. First the command is set forth; second, its execution; third, the effect. The second begins at: "and his servants going forth," and so on; the third at: "and the marriage was filled with guests." Concerning the first he does two things. First he assigns the reason for the precept; second he sets forth the precept. He says therefore: "Then he said to his servants: the marriage indeed is ready, but they that were invited were not worthy." "The marriage indeed is prepared," that is, the Son is incarnate, according to that word of Isaiah 5:4: "what is there that I ought to do more to my vineyard, that I have not done to it?" "But they that had been invited were not worthy," that is, they made themselves unworthy. And how? As it is said in Romans 10:3: "for they, not knowing the justice of God, and seeking to establish their own, have not submitted themselves to the justice of God"; and Acts 13:46: "but because you reject it, and judge yourselves unworthy of eternal life, behold we turn to the Gentiles." Hence by the offense of the Jews salvation was brought about for the Gentiles; Apocalypse 3:11: "hold fast that which thou hast, that no man take thy crown." There follows the command: "go ye therefore to the highways," and so on. By "ways" are understood the various doctrines, because these are, as it were, certain roads which lead us to the truth. The Gentiles are at the ends of the doctrines. Hence "go to the ends of the ways," that is, to those who cling to erroneous doctrines. Or otherwise: Isaiah 9:2: "the people that walked in darkness have seen a great light." Hence by "ways" are understood good actions, concerning which Proverbs 4:27: "the Lord knoweth the ways that are on the right hand"; by the "ends," whatever things can converge upon actions. "And as many as you shall find, call to the marriage." Hence below, in the last chapter, verse 19: "go, teach all nations," and so on. There follows the execution: "and his servants going forth into the ways, gathered together all"; Mark, last chapter, 20: "but they going forth preached everywhere, the Lord working withal." But what is meant by his saying "both good and bad"? It can be said that these are they who were first bad and afterward good. Or it can be said, when he says "good and bad," that he speaks comparatively, that among them some are good according to the civil virtues. Or "good and bad," because after they have been gathered together, the good and the bad are mixed together. "And the marriage was filled with guests," that is, with the faithful. Above, at 13:48, a similar thing is set forth, which, when it was filled, they drew out, and sitting by the shore, they chose the good into vessels, but the bad they cast forth. "And the king went in," and so on. Here the examination of those gathered together is set forth. And first the examiner is set forth; second the examination; third the condemnation. "The examiner went in." For he enters when he exercises judgment over them; Genesis 18:21: "I will go down, and see": and this occurs at the final judgment; likewise at death; likewise when the tribulations of the Church are imminent. But who is examined? "He saw a man who had not on a wedding garment." What is this garment? Christ. We who are Christ's, let us put on Christ. The Apostle, Romans 13:14: "put ye on the Lord Jesus Christ." For some put on Christ through the sacrament; Galatians 3:27: "as many of you as have been baptized in Christ, have put on Christ." Some are in Christ through charity and love; Colossians 3:14-15: "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." Likewise through remembrance of death. Likewise through conformity of works; to the Romans 13:14: "put ye on the Lord Jesus Christ." To have the wedding garment, therefore, is to put on Christ through good operation, through holy conduct, through true charity; and if one of these is lacking, it is evil. Then follows the examination. Then he tells how he failed. He says therefore, "Friend." He calls him friend by reason of faith, or because he himself had loved him. Or it can be said that wherever he calls someone "friend," he says it by way of reproach; hence he reproaches him with the very love with which he had loved him. "How camest thou in hither, not having on a wedding garment?" But someone might say: on what occasion did he punish him, since he had called both good and bad? But he did not wish that the bad should come, unless they prepared and disposed themselves so as to be good. Then follows how he failed to answer. Hence it follows: "but he was silent," because the sinner cannot have a sufficient reason why he despised the wedding garment; Job 9:3: "if he will contend with him, he cannot answer him." And he concludes the sentence of the parable. A twofold punishment is set forth, the punishment of loss and the punishment of sense. For in this world a man is perfected in three ways: through the intellect by thinking, through the affections by tending toward the highest good, and likewise through action; therefore he is punished in three ways. Hence the king said to his servants: "binding his hands and feet, 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 can still become good; but afterward they will be bound, because afterward they will not be able to return; Ecclesiastes 9:10: "whatsoever thy hand is able to do, do it earnestly: for neither work, nor reason, nor knowledge, nor wisdom shall be in hell, whither thou art hastening." Likewise, now a man can make progress in thinking upon truths, but then he cannot; therefore it is said: "cast him into the exterior darkness." For now some sinners are not dark as regards exterior knowledge, although they are as regards interior knowledge; but then they will have exterior darkness. Or, according to the letter, because not only as to the soul, but as to the body, since they will be separated from the fellowship of the saints. Then follows the punishment of sense: "there shall be weeping and gnashing of teeth." Weeping proceeds from sorrow, gnashing from anger. In Acts 7:54: "they gnashed with their teeth at him." Some weep for their sins, and are humbled, and are cleansed. There, there will be sorrow, but not unto humility; rather it will be turned into anger. Likewise there will be gnashing on account of impatience, because "the pride of them that hate thee ascendeth continually," Psalm 73:23. Or it can be said that this refers to the resurrection, because they will be punished not only in the soul, but also in the body; or because they will suffer heat and cold; Job 24:19: "they shall pass from the snow waters to excessive heat." Then he concludes: "many are called, but few are chosen," because some are unwilling to come, and some do not have the wedding garment. Hence above, 7:14: "narrow is the way that leadeth to life, and few there are that find it."”

“Jesus answered, and spoke to them again in parables, and concludes his discourse with again describing, 1st. the reprobation of the Jews; 2d. the calling of the Gentiles to the true faith; and 3d. the final judgment of both the one and the other. In this parable of the marriage feast, says St. Chrysostom, our Saviour again declares to the Jews their reprobation, and the vocation of the Gentiles, their great ingratitude, and his tender solicitude for them. For he did not send them a single invitation only; he repeatedly invited them. Say, says he, to the invited; and afterwards, call the invited; thus evincing the greatness of their obstinacy, in resisting all the calls and pressing invitations of the Almighty. (Hom. lxx.) — This parable is certainly not the same as that mentioned in St. Luke xiv. 16, as every one that will be at the pains to examine and compare all the circumstances of each, will easily discover, though they are very much alike. (Menochius)”