The kingdom of heaven is likened to a king, who made a marriage for his son.

“The kingdom of heaven, in respect of Him who reigns there, is like a king; in respect of Him who shares the kingdom, it is like a king’s son; in respect of those things which are in the kingdom, it is like servants and guests, and among them the king’s armies. It is specified, A man that is a king, that what is spoken may be as by a man to men, and that a man may regulate men unwilling to be regulated by God. But the kingdom of heaven will then cease to be like a man, when zeal and contention and all other passions and sins having ceased, we shall cease to walk after men, and shall see Him as He is. For now we see Him not as He is, but as He has been made for us in our dispensation.”

“(ubi sup.) G marriage feast for God the Son, when He joined Him to human nature in the womb of the Virgin. But far be it from us to conclude, that because marriage takes place between two separate persons, that therefore the person of our Redeemer was made up of two separate persons. We say indeed that He exists of two natures, and in two natures, but we hold it unlawful to believe that He was compounded of two persons. It is safer therefore to say, that the marriage feast was made by the King the Father for the King the Son when He joined to Him the Holy Church in the mystery of His incarnation. The womb of the Virgin Mother was the bride-chamber of this Bridegroom.”

“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."”

“The kingdom of heaven is like unto a certain king,.... The Gospel dispensation which had now taken place, the methods of divine grace in it, and the behaviour of men under it, may be fitly illustrated by the following simile, or parable; the design of which is to express the great love of God the Father, who is represented by this certain king, in espousing any of the children of men to his own son: as, that he a king, who is the King of kings, and Lord of Lords, should concern himself in this manner; and especially, that he should espouse such mean and unworthy creatures to his own, his only, and beloved son, his equal, and his heir: also, the view of it is to set forth the plenteous provisions of grace made under the Gospel dispensation in the word and ordinances; the great neglect and contempt of these by the Jews, who were externally called unto them; the wrath of God upon them for their abuse of them, and ill usage of his servants; the calling of the vilest among them, or of the Gentiles, and how far persons may go in a profession of religion without the wedding garment, and at last be lost: which made a marriage for his son: which may be understood either of contracting and bringing him into a marriage relation, or of making a marriage feast on that account: in the former sense, the persons concerned are the Father, the bridegroom, and the bride: the parties contracted are the Son of God and sinful creatures. The bridegroom is no other than the only begotten of God the Father, his only Son and heir, the Maker and Governor of the universe, who has all the, perfections of the Deity, and fulness of the Godhead in him; and, as mediator, has all accomplishments and, excellencies; he has all the riches of grace and glory; all the treasures of wisdom and knowledge; all loveliness, beauty, and amiableness in his person, and everything to recommend him as the chiefest among ten thousand: on the other hand, the bride is the church, which consists of a set of persons chosen by God, in Christ, before the foundation of the world; who were considered as sinless creatures, and viewed as such when first betrothed to Christ in the everlasting covenant: but for the further demonstration of his love to them, were suffered to fall in Adam, with the rest of mankind, and to be scattered abroad; when they lost the image of God, came short of his glory, passed under a sentence of condemnation, became liable to the curse of the law, and eternal death; were defiled and polluted in their nature, and in their estate became bankrupts and beggars; and yet this hindered not the consummation of the marriage between Christ and them. The person that contracted this relation between them, is the Father of Christ, who chose them for him to be his spouse and bride; brought and presented them to him, as he did Eve to Adam before the fall; and gave them to him, and made them one body and flesh with him, in the everlasting covenant; and draws them, and brings them to him by his powerful grace, in the effectual calling; there was a secret betrothing of all these persons to him in eternity, at his own request, and the full consent of his Father, who had the disposal of them; there is an open espousal of them, as particular persons, at conversion; and there will be a more public and general consummate marriage of them, at the last day, when they are all called by grace, and brought home: moreover, this may be understood of the marriage feast which the Father makes on this extraordinary account. So the Syriac version renders the word by "a feast"; and in this sense is it used by the Septuagint in Gen 29:22 by which is meant, not the latter day glory, or marriage feast of the Lamb, to which only saints will be invited, and partake of; nor the ultimate glory, when all the elect shall go with Christ into the marriage chamber, and spend an eternity in endless and unspeakable felicity with him; nor the spiritual blessings of grace enjoyed by believers now; but the external ministry of the word and ordinances, which are a feast of fat things, a rich entertainment, the particulars of which are after given; which many are invited to, who never partake thereof, and others do, and yet destitute of the grace of God; for both good and bad were guests at this feast. The allusion is to the custom of the Jews, and of other nations, in making feasts and grand entertainments at such times. The Jews used to make feasts both at espousals, and at marriage: hence we (g) read of , "a feast of espousals", and of "a marriage feast": the reference here is to the latter; and which used to be made at the charge of the father: for so runs one of their canons (h): "a father marries his son, , "and makes a feast for him", and the expense is the father's &c.'' (g) T. Bab. Yebamot, fol. 43. 1, 2. (h) Maimon. Hilch. Nechalot, c. 9. sect. 13. Vid. Misn. Sheviith, c. 7. sect. 4. & Juchasin, fol. 88. 1.”

“Is like to a man being a king, &c. This parable seems different from that of Luke xiv. 16. See St. Augustine, lib. ii. de Cons. Evang. chap. lxx. The main design in this parable, is to shew the Jews that they were all invited to believe in Christ; though so few of them believed. The king is God; his son is Jesus Christ; the spouse is the Church; the marriage is Christ’s incarnation; the feast, the grace of God in this life, and his glory in the next. His servants were the prophets; and lastly his precursor, St. John the Baptist. — My fatlings, which I have prepared, and made fat for the feast: but this is but an ornament of the parable. (Witham) — The same takes place in the kingdom of heaven, as when a king makes a marriage feast for his son. Jesus Christ seems to have had two things in view in this parable: 1st. that many are called to the kingdom of heaven, i.e. his Church, and that few come, as he concludes, ver. 14, many are called, &c; 2d. that not all that come when called will be saved, i.e. will be reputed worthy of the celestial feast; because some have not on the wedding-garment, as he shews, ver. 11. (Menochius) — Thus the conduct of God in the formation of his Church, and in the vocation of men to glory which himself has prepared for them in the kingdom of heaven, is like to that of a king, wishing to celebrate the marriage of his son. (Bible de Vence) — Marriage is here mentioned, says St. Chrysostom to shew there is nothing sorrowful in the kingdom of God, but all full of the greatest spiritual joy. St. John the Baptist likewise calls our Saviour the spouse; and St. Paul says, I have espoused thee to one man, 2 Corinthians xi. (St. Chrysostom, hom. lxx.) See also Ephesians v. 25. and Apocalypse xxi. 2. and 9. The nuptials in this place do not signify the union of marriage, or the incarnation of Jesus Christ, by which the Church is made his spouse; but the marriage feast, to which men are said to be invited. This is no other than the doctrines, the sacraments and graces, with which God feeds and nourishes our souls, united to him by faith in this life, and by eternal joy and glory in the next. (Jansenius) — This union is begun here on earth by faith, is cemented by charity in all such as are united to Christ in the profession of the one true faith he came down to establish, and will be consummated and made perpetual hereafter by the eternal enjoyment of Christ in his heavenly kingdom.”