Thomas Aquinas Commentary Matthew 22:1-14

"And Jesus answered and spake again in parables unto them, saying, The kingdom of heaven is likened unto a certain king, who made a marriage feast for his son, and sent forth his servants to call them that were bidden to the marriage feast: and they would not come. Again he sent forth other servants, saying, Tell them that are bidden, Behold, I have made ready my dinner; my oxen and my fatlings are killed, and all things are ready: come to the marriage feast. But they made light of it, and went their ways, one to his own farm, another to his merchandise; and the rest laid hold on his servants, and treated them shamefully, and killed them. But the king was wroth; and he sent his armies, and destroyed those murderers, and burned their city. Then saith he to his servants, The wedding is ready, but they that were bidden were not worthy. Go ye therefore unto the partings of the highways, and as many as ye shall find, bid to the marriage feast. And those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was filled with guests. But when the king came in to behold the guests, he saw there a man who had not on a wedding-garment: and he saith unto him, Friend, how camest thou in hither not having a wedding-garment? And he was speechless. Then the king said to the servants, Bind him hand and foot, and cast him out into the outer darkness; there shall be the weeping and the gnashing of teeth. For many are called, but few chosen." — Matthew 22:1-14 (ASV)

It was said above that Christ’s persecutors were provoked to kill Him for three reasons: His glory, His wisdom (by which He was confounding them), and His justice (by which He was finding fault with them). It has already been discussed how they were provoked by His glory; now, however, it should be said how they were provoked by His wisdom.

This happened in two ways:

1. Firstly, in that He predicted their damnation.
2. Secondly, in that He refuted them by disputing with them, where it is said, Then the Pharisees going, consulted among themselves how to ensnare him in his speech.

In this parable, which sets forth the reprobation of the Jews and the calling of the Gentiles, the following points are covered:

1. Firstly, the lesson of the marriage is related.
2. Secondly, it deals with the calling and the rejection of the Jews, where it is said, And he sent his servants to call them that were invited.
3. Thirdly, it deals with the calling of the Gentiles, where it is said, Then he says to his servants, etc.

He says, therefore, And Jesus answering, spoke. Who was He answering? It is not said that He was speaking with anyone. But they wanted to seize Him; for that reason, He answered not their words but their malice, and so He spoke in parables to them, saying: The kingdom of heaven is likened to a king who made a marriage for his son.

Here, the parable about a marriage is related, and it is similar to the parable related in Luke 14:16. According to Gregory, it does not seem to be the same parable, because in that account there is mention of a supper, while here there is mention of a wedding feast.

Likewise, no one was excluded from that supper; here, however, someone is excluded. Therefore, it is a different parable. By that parable the heavenly feast is understood; by this parable a feast that occurs on earth is understood.

For that reason, the former is called a supper, because no one is excluded from it, but from this feast someone is excluded. According to others, it is said that the parables are the same, because in ancient times the same thing was called a dinner and a supper, as people were not accustomed to eat until the ninth hour.

Or it can be said that Luke says what Matthew omits. But I believe that the parable is a different one. Concerning this parable, let us see who is the man that is king.

And it is said that this man is God. The person of the Father is understood, because He says, for His son. But why does He say, a man that is king? The reason is, as Origen says, because a king (rex) is so-called from ruling (regendo).

We, however, cannot be, nor are we capable of, His kingdom as it truly is, but only according to our present condition. As the eagle enticing her young to fly, and hovering over them, he spread his wings (Deuteronomy 32:11). Therefore, He is called a man that is king because He rules us in a human manner. But when He will be seen as He is, then He will be a king, because then He will rule according to Himself. Hence, the Apostle says: We see now through a glass in a dark manner: but then face to face (1 Corinthians 13:12).

He says, The kingdom of heaven is likened to a king. For just as in an earthly kingdom there are many things, such as a king, a kingdom, and those who serve, so also in that heavenly kingdom. For that reason, it is likened to a king who made a marriage for his son. The son is Christ, concerning whom it is said: That we may be in his true Son. This is the true God and life eternal (1 John 5:20).

What this marriage feast is can be explained in four ways:

1. Firstly, it can be explained as the uniting of Christ’s human nature to the divine nature, such that if the human nature is the spouse, the bridal chamber was the womb of the virgin. For he was as a bridegroom coming out of his bridechamber (Psalms 18:6). This explanation contains some uncertainty, because it could be supposed that the Person of the Father is not different from the Person of the Son.
2. Secondly, it can be said that this bridegroom is the Incarnate Word and the spouse is the Church; hence: This is a great sacrament: but I speak in Christ and in the church (Ephesians 5:32).
3. Thirdly, it can be explained as the uniting of the Word Himself to our souls. For the soul becomes a sharer of God’s glory by faith, and in this way, our wedding feast is made. I will espouse thee in faith (Hosea 2:20).
4. Fourthly, the wedding feast will be made in the general resurrection. Christ is the way of this resurrection: I am the way (John 14:6). Then the marriage feast will be when our mortal bodies will be absorbed by life, as it is stated in 2 Corinthians 5:4.

But if we speak according to Gregory, it should be explained concerning present things, according to which the Church is espoused to Christ, and our soul to God through faith.

The parable continues, concerning the calling of the Jews. This involves two main parts:

1. Firstly, a twofold calling is related.
2. Secondly, their excusing themselves is related, where it is said, But they neglected, etc.

Regarding the first point (the twofold calling), He does two things, in accordance with the two callings. Therefore, He says, And he sent his servants to call them that were invited. According to what Origen says on this text, there are two versions of this passage: one text has the words, He sent his servant, and another has, He sent his servants.

If the text is Servant, then three things should be considered:

1. Firstly, the invitation should be considered.
2. Secondly, the calling should be considered.
3. Thirdly, the second invitation should be considered.

Therefore, the Jews were invited in the Patriarchs; hence, it was said to Abraham: In thy seed shall all the nations be blessed (Genesis 22:18). To Abraham were the promises made and to his seed, etc. (Galatians 3:16). Moses was sent first: It is not so with my servant Moses who is most faithful in all my house (Numbers 12:7). And the passage continues, Why did you not fear him? Yet, And they would not come. While I am yet living, and going in with you, you have always been rebellious against the Lord (Deuteronomy 31:27).

The second calling is through the prophets, concerning whom it is written: The Lord God doth nothing without revealing his secret to his servants the prophets (Amos 3:7).

Alternatively, if the text reads Servants, then by the first servants, the prophets are signified, to whom the Jews were always rebellious: You always resist the Holy Ghost (Acts 7:51). By the second servants, the Apostles are signified, to whom it was said: Go ye not into the way of the Gentiles (Matthew 10:5). Or, as a further alternative under the "Servants" reading, by the 'first prophets' are signified the Apostles, and by the 'second prophets' are signified the successors of the Apostles.

Again he sent other servants. Here, the second invitation is related. An added kindness is indicated on the part of the one inviting, and an added malice on the part of those excusing themselves. In the first calling, the king promised nothing; but in this calling he promises something, because he says, Tell them that were invited, Behold, I have prepared my dinner.

This dinner is spiritual refreshment: She hath slain her victims, mingled her wine, and set forth her table, she hath sent her maids to invite to the tower (Proverbs 9:2–3). My beeves and fatlings are killed.

According to Origen, this saying can be explained to mean the arrangement of God’s wisdom. Strong reasons are called "beeves": He hath taught me, with a strong arm (Isaiah 8:11). Things well-fed, so to speak, are called "fatlings." Fattened birds, which are fed and fattened, are especially called fatlings, and they signify subtle meanings. These subtle meanings become "fattened" when they are multiplied with holy meanings, by which the soul is nourished: Let my soul be filled as with marrow and fatness (Psalms 62:6).

For whatever is necessary is found in Sacred Scripture. For that reason, All things are ready. The law of the Lord is unspotted, converting souls (Psalms 18:8). This is the invitation of Wisdom: Come, eat my bread, and drink the wine which I have mingled for you (Proverbs 9:5).

Alternatively, it signifies spiritual refreshment. By "beeves" the examples of the Saints are signified, which the Lord prepared as an example: Take, my brethren, for example of suffering evil, of labour and patience, the prophets (James 5:10). Therefore, He presents the tribulations of the Saints as an example.

According to Gregory, by "beeves," the Fathers of the Old Testament are signified, because a bull gores with its horns, and in the time of the Fathers vengeance was always being sought, and an eye was commanded to be given for an eye. By "fatlings," the Fathers of the New Testament are signified, who left all things for Christ, are "fattened" with God’s wisdom, and were killed for God’s sake; thus both "beeves" and "fatlings" were killed for God’s sake. All things are ready. Come ye to the marriage. Christ has suffered, He has opened heaven, and He has sent the Apostles.

Or, by "beeves," the priests of the Old Testament are understood, because a bull is an animal used in sacrifices; and by "fatlings," the prophets are understood, who were "fattened" with God’s wisdom.

But they, that is to say, those hardened in malice, neglected. Some people forgo the feast out of negligence; others, however, do so out of malice, namely, those who persecute the preachers. Therefore, He says, But they neglected. And what was the reason? It was because One went to his farm and another to his merchandise.

Outwardly, they seemed to have good reasons, but the Lord did not accept their reasons, because no temporal matters should detain one from coming to God. According to Hilary, by these words, To his farm, He signifies the desire for human glory: They loved the glory of men more than the glory of God (John 12:43); Perhaps these are poor and foolish, that know not the way of the Lord, the judgment of their God (Jeremiah 5:4).

By His saying, Another to his merchandise, the desire of avarice is indicated: From the least of them even to the greatest, all are given to covetousness (Jeremiah 6:13). According to Chrysostom, some people keep busy by laboring with their own hands; others keep busy with merchandise, meaning with their own employment.

He continues: And the rest laid hands on his servants (meaning the Apostles) and, having treated them scornfully, put them to death, because they killed many men of the Old and New Testament. Hence: I send to you prophets and wise men and scribes: and some of them you will put to death, etc. (Matthew 23:34). And here He makes no mention of His own death, but only that of His disciples, because He had mentioned it sufficiently above.

Then their punishment follows: But when the king had heard of it, he was angry, etc. Above, He related the spiritual punishment; here He relates the temporal punishment. Therefore, above, He said, A man that is king; here, however, it is said, The king. This is because the title "man" seems to pertain to kindness, but the title "king" pertains to punishment; for that reason, He is here only called a king: 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 .

The king was angry. It should be noted that when anger is attributed to God, it does not signify an emotional disturbance, but rather just retribution. Because those who are angered are accustomed to punish, punishment itself is sometimes called anger. This should be noted in opposition to the heretics, for they usually object, ‘The God of the Old Testament was not good, because He ordered punishments,’ etc.

Therefore, Sending his armies, he destroyed those murderers. His armies are the angelic spirits, or the Roman citizens, who under Titus and Vespasian killed many Jews: The earth is the Lord’s and the fullness thereof (Psalms 23:1). And burnt their city, because their cities were burned: He will burn your cities with fire (Isaiah 1:7). Or it can be understood mystically, namely, their bodies or the assemblies of the heretics.

The calling of the Gentiles follows, and the examination is related. Here, He does three things:

1. Firstly, the command is related.
2. Secondly, the execution of the command is related.
3. Thirdly, the effect of the command is related.

The second part is where it is said, And his servants going forth, etc.; and the third part is where it is said, And the marriage was filled with guests.

Concerning the first point (the command), He does two things:

1. Firstly, He gives the reason for the command.
2. Secondly, He relates the command itself.

He says, therefore, Then he says to his servants: The marriage indeed is ready; but they that were invited were not worthy. The marriage indeed is ready means the Son has taken flesh, according to that passage in Isaiah 5:4: What is there that I ought to do more to my vineyard?

But they that were invited were not worthy means they rendered themselves unworthy. And how did they do so? As it is said: They, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God (Romans 10:3); and, Because you reject it and judge yourselves unworthy of eternal life, behold we turn to the Gentiles (Acts 13:46). Therefore, by the sin of the Jews, salvation was brought to the Gentiles: Hold fast that which thou hast, that no man take thy crown (Revelation 3:11).

The command follows: Go ye therefore into the highways, etc. By "highways" are understood the various philosophies, because these are what one might call highways, which lead us to the truth. The Gentiles are at the "ends of the highways." Therefore, Go ye into the highways means to those who adhere to erroneous philosophies.

Or it is understood differently: The people that walked in darkness, have seen a great light (Isaiah 9:2). Hence, by "roads" are understood good actions, concerning which it is said, The Lord knoweth the ways that are on the right hand (Proverbs 4:26); by the "ends" is understood whatever can contribute to good actions. As many as you shall find, call to the marriage. Hence, it is said: Go, teach ye all nations (Matthew 28:19).

The execution of the command follows: And his servants going forth into the ways, gathered together all; But they going forth preached everywhere: the Lord working withal, and confirming the word with signs that followed (Mark 16:20).

But what does He mean when He says, Both bad and good? It can be said that the "bad" are those who were initially bad, and afterwards became good. Or it can be said, when He says, Both bad and good, that He speaks comparatively, because among the latter some are good in respect to civil virtues. Or, He says Both bad and good because after they have been gathered together, the good and the bad will be intermingled.

And the marriage was filled with guests, meaning the faithful. Above, something similar is related: Which, when it was filled, they drew out, and sitting by the shore, they chose out the good into vessels, but the bad they cast forth (Matthew 13:48). And the king went in, etc. Here the examination of those gathered together is related. This involves three aspects:

1. Firstly, the one examining is described.
2. Secondly, the examination is described.
3. Thirdly, the condemnation is described.

The one examining entered: for He enters when He exercises judgment upon them (I will go down and see, Genesis 18:21); likewise, He enters when tribulations threaten the Church. But who is the one examined? He saw there a man who had not on a wedding garment. What is this garment? It is Christ. Let us, who belong to Christ, put on Christ: Put ye on the Lord Jesus Christ (Romans 13:14).

For some put on Christ through the sacrament of Baptism: As many of you as have been baptized in Christ have put on Christ (Galatians 3:27). Others 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 (Colossians 3:14–15). Likewise, some put on Christ through conformity of deeds: Put ye on the Lord Jesus Christ (Romans 13:14).

Therefore, the wedding garment is to put on Christ through good actions, through a holy life, and through true charity; and if one of these is lacking, it is bad. Then the examination follows. He next says how the man was at fault. He says, therefore, Friend. He calls him a friend by faith, or because He loved him. Or it can be said that whenever He calls someone "friend" in such circumstances, He says this as a rebuke; thus, He reproaches the man concerning the love with which He had loved him. How camest thou in hither not having on a wedding garment?

But someone might say: ‘On what grounds did He punish him, since He called both the good and the bad?’ But He wanted the bad to come only if they would prepare and dispose themselves to become good.

Then it follows how he was at fault. Therefore, He continues, But he was silent, because the sinner is unable to offer sufficient reason why he despised the wedding garment: If he will contend with him, he cannot answer him (Job 9:3). And it is concluded with the parable’s verdict. A twofold punishment is related: the pain of loss and the pain of sense. This is because in the world one is perfected in three ways: through the intellect, by thinking; through the affections, by tending to the highest good; and likewise, through actions. For this reason, he is punished in three ways.

Hence, the king said to the waiters: Bind his hands and feet, and cast him into the exterior darkness. By his feet are understood his evil affections. In this world, people have feet, but they are not bound, because they can become good. Afterwards, however, they will be bound, because then they cannot change direction: Whatsoever thy hand is able to do, do it earnestly: for neither work, nor reason, nor wisdom, nor knowledge shall be in hell, whither thou art hastening (Ecclesiastes 9:10).

Likewise, a person can now make progress in pondering truths, but then they cannot. For that reason, He says, Cast him into the exterior darkness. For now some sinners are not dark regarding their exterior knowledge, although they are dark regarding their interior knowledge; but then they will have exterior darkness. Or, according to the literal meaning, sinners will be cast into darkness not only in their soul, but also in their body, because they shall be separated from the company of the Saints.

Then the pain of sense follows: There shall be weeping and gnashing of teeth. Weeping proceeds from sadness; gnashing proceeds from anger. In the Acts it is said: They gnashed with their teeth at him (Acts 7:54). Some people weep for their sins, and they are humbled and cleansed. In that place, there will be sadness, but not leading to humility; instead, it will turn into anger.

Likewise, there will be gnashing on account of impatience, because the pride of them that hate thee ascendeth continually (Psalms 73:23). Or it can be said that there will be gnashing at the resurrection, because sinners will be punished not only in their souls but also in their bodies; or it is because they will suffer heat and cold: They will pass from the snow waters to excessive heat (Job 24:19).

Then He concludes, Many are called, but few are chosen, because some do not wish to come, and others do not have on a wedding garment. Hence: Strait is the way that leadeth to life: and few there are that find it (Matthew 7:14).