34. The first bread is that of the sorrow of penance: Psalm: "My tears have been my bread day and night"; and again, Psalm: "Arise, after you have sat down, you who eat the bread of sorrow." Concerning this bread it is said figuratively in Genesis 21: Abraham gave Hagar "bread and a skin of water," and she went away into the desert. The second is the bread of the labor of justice: Genesis 3: "In the sweat of your face you shall eat your bread"; Psalm: "You shall eat the labors of your hands: blessed are you, and it shall be well with you." — The third is the bread of the instruction of doctrine; Matthew 4: "Man does not live by bread alone, but by every word that proceeds from the mouth of God." Concerning this it is said in Lamentations 4: "The little ones asked for bread, and there was no one to break it for them." The fourth is the bread of the Sacrament of the Eucharist, concerning which John 6: "The bread which I shall give is my flesh," etc.; and Matthew 26: "And while they were at supper, Jesus took bread." The fifth is the bread of interior consolation: 1 Kings 30: "They gave the Egyptian boy bread"; "and when he had eaten it, his spirit returned, and he was refreshed"; and Wisdom 16: "You provided them bread from heaven having," etc.
The sixth is the bread of supernal contemplation, concerning which Genesis 49: "Asher, his bread is fat, and he shall provide dainties to kings"; Proverbs 9: "Come and eat my bread and drink the wine which I have mixed for you"; Ecclesiasticus 15: "He shall feed him with the bread of life and understanding, and shall give him the water of saving wisdom to drink."
35. Through these six breads one arrives at the seventh, concerning which it is said here: Blessed is he who shall eat bread in the kingdom of God. But many are so wretched that they cannot pass from bread to bread; whence they do not arrive at the bread of that heavenly banquet, because they refuse to eat the other preceding breads.
In the figure of these seven loaves, Matthew fifteen: "Jesus took the seven loaves and blessed them." For beginning from the bread of the sorrow of penance, one arrives at the bread of eternal refreshment, which whoever eats will have no further want: John six: "I am the bread of life: if anyone comes to me, he shall not hunger"; because neither will he have weariness, according to that of Ecclesiasticus twenty-four: "They that eat me shall yet hunger, and they that drink me shall yet thirst: he that hearkens to me shall not be confounded," up to the passage: "They that explain me shall have life everlasting."
36. (Verse 16.). But he said to him: A certain man etc. After he instructed those invited to the nuptial banquet and those inviting to the familiar banquet, here he instructs those to be invited to the eternal banquet through the introduction of a parable. In this parable, however, three things are introduced, of which the first is the invitation of the many; the second is the excuse of those invited, concerning which, at the passage: And they all began at once to make excuse; the third is the rejection of the despisers, at the passage: And the servant returned etc.
Concerning the invitation of the many, three things are introduced by the Evangelist, namely the preparation of the eternal refreshment, the calling of the multitude to faith, the arousing of the same to devotion.
First, therefore, as regards the preparation of the eternal refreshment, he says: A certain man made a great supper, that is, Christ prepared the eternal refreshment. For Christ is called a certain man uniquely, conceived without the seed of man, born without pain to his Mother, free from all sin, and dead for the sin of men: concerning which man, in the Psalm: "A man is born in her, and the Most High himself founded her." He made a supper, because he prepared the supreme and final refreshment; whence the Gloss: "This banquet is called not a dinner, but a supper, because after the dinner, of which Matthew treats, the supper remains, and after the supper no banquet remains." Concerning this supper, Apocalypse nineteen: "Blessed are they who are called to the marriage supper of the Lamb." This supper is called great, because it is beyond estimation: whence Genesis fifteen: "I am your reward exceeding great"; because it is without end: Baruch three: "O Israel, how great is the house of God, and how vast is the place of his possession! Great and having no end, lofty and immeasurable." It cannot be estimated, moreover, because both the food and he who serves are God and the supreme good: below, in chapter twenty-two: "I dispose to you, as my Father has disposed to me, a kingdom, that you may eat and drink at my table in my kingdom"; concerning which, in the Psalm: "They shall be inebriated with the plenty of your house, and you shall give them to drink of the torrent of your pleasure."
37. Second, with regard to the calling of the multitude to faith, he adds: And he called many, to the faith, because from every station and nation and age, according to that passage of Joel 2: "Sanctify a fast, call an assembly, gather the people, sanctify the church, bring together the elders and gather the little ones and those sucking the breast." Those who are thus called are consequently called to the eternal banquet; whence 1 Peter 5: "But the God of grace, who has called us into eternal glory in Christ Jesus, will himself perfect," etc. He calls many in order to show his supreme liberality and benignity; but he chooses few in order to show the severity of judgment; on account of which, Matthew 20: "Many are called, but few are chosen." Whence this calling of the multitude is compared to the casting of a net, which catches from every kind of fish; Matthew 13: "The kingdom of heaven is like a net cast into the sea and gathering from every kind of fish," etc.
38. (Verse 17). Third, with regard to the stirring up of this same multitude to devotion, he adds: And he sent his servant at the hour of the supper to tell those invited to come. "This servant, as the Gloss says, is the order of preachers," who, although they are many, are nevertheless understood under the name of one servant on account of the unity of office; concerning which sending, Proverbs 9: "She sent her maidens to call to the citadel and to the walls of the city." Concerning this servant, Isaiah 49: "And now the Lord says this, who formed me from the womb as a servant to himself: It is a small thing that you should be my servant to raise up the tribes of Jacob and to convert the dregs of Israel. I have given you as a light to the nations, that you may be my salvation even to the end of the earth."
The hour of the supper is the end of the age, that is, the time of the sixth age, according to that passage of 1 Corinthians 10: "We are those upon whom the ends of the ages have come"; and 1 John 2: "You have heard that it is the last hour." These servants tell the invited to come to the supper; let them come, I say, through interior desire and devotion, according to that passage of the Psalm: "My soul has thirsted for God, the living fountain; when shall I come and appear before the face of God?" Those servants of God ought to preach, according to that passage of Isaiah 2: "Come, let us go up to the mountain of God and to the house of the God of Jacob, and he will teach us," etc., because, according to that passage of the last chapter of Revelation, "and let him who hears say: Come."
39. And because nothing so greatly excites the desire to come to God as the consideration of those rewards, he therefore adds: For all things are now prepared. For the dwellings are prepared; John fourteen: "In my Father's house there are many mansions. If it were not so, I would have told you, because I go to prepare a place for you. And if I go and prepare a place for you, I come again and will take you to myself." Likewise, the joys are prepared: First Corinthians two: "Eye has not seen, nor ear heard, nor has it entered into the heart of man, what things God has prepared for those who love him"; which is taken from Isaiah sixty-four: "Eye has not seen, O God, apart from you, what things you have prepared for those who await you."
Likewise, the table is prepared: Psalm: "You have prepared a table before me against those who trouble me," etc.
Likewise, the bride is prepared with those who are predestined to life; Revelation nineteen: "The marriage of the Lamb has come, and his wife has prepared herself," because, as is said in Matthew twenty-five, "those who were prepared entered with him to the marriage, and the door was shut."
40. (Verse 18). And they all began together. After the invitation of many, there follows here the excuse of those called , because many come to faith who nevertheless do not wish to arrive at charity on account of their proneness to vices, which they take up as a veil of excuse. And they all began together to make excuse: The Gloss: "Everyone makes excuse who loves earthly things more than heavenly things, even if he says he is striving toward heavenly things." Since, therefore, there is a threefold root of all sin which draws us back from the charity of Christ, he therefore here introduces three kinds of men rejecting this summons, according to a threefold excuse. The first of these comes from the ambition of pride; the second, from the anxiety of avarice; and the third, from the lust of licentiousness.
41. First, therefore, regarding the first excuse, which comes from the ambition of pride, he says: The first said to him: I have bought a farm. This first one is the proud man, who always wishes to obtain the primacy: Sirach ten: "The beginning of man's pride is to apostatize from God, for his heart has departed from him who made him, because the beginning of all sin is pride." It is his nature to buy a farm, because he seeks nothing other than to dominate and to be in charge. Hence Augustine: "In the purchased farm, domination and pride are noted. For to have a farm, to subject men to oneself, first denotes the vice of pride." The proud man makes this purchase by giving his soul into servitude to the devil, because, Job forty-one, "he beholds every high thing, and he himself is king over all the children of pride." Hence while he wishes to be lord of men, he is made a servant of vices, and this is a very bad bargain.
Hence such a person confesses himself a servant, when he adds: And I must needs go out and see it. This necessity is induced by pride, which makes a person become vain and in a certain way go outside himself; Nahum 1: "From you shall go forth one devising evil against the Lord, pondering transgression in his mind."
And because vice conceals itself under the mantle of virtue, since the proud person wishes to appear humble, therefore he adds: I pray you, have me excused; the Gloss: "Pray for me, because I am a sinful man"; he humbles himself in voice, while he is proud in heart. Hence Gregory: "When he says: I pray you, have me excused, humility sounds in his voice; but when he refuses to come, pride is in his action." Such persons are signified by those of whom it is said in Matthew 27: "Bending the knee before him, they mocked him"; and of such it is said in Sirach 19: "There is one who wickedly humbles himself, and his interior is full of deceit." And of such the Prophet says in the Psalm: "Incline not my heart to words of malice, to make excuses for excuses in sins." And therefore, conversely, it is said of the just man in Proverbs 18: "The just man is the first accuser of himself."
42. (Vers. 19.). Second, as regards the second excuse, which comes from the solicitude of avarice, he adds: And another said: I have bought five yoke of oxen. For the solicitude of avarice causes one to seek nothing but to deal with earthly things; therefore it is compared to the labor of oxen, whose task is to furrow and work the earth. And they are called five yoke of oxen on account of the five senses turned toward these earthly things. Hence the Gloss: "These are called yoke of oxen, because through them earthly things are managed; for oxen turn the earth." They can also be called yokes, because they bind the neck and tame the nape and press the whole person down to the earth and sell the soul for earth; Sirach 10: "Nothing is more wicked than to love money; for such a one has his soul for sale, because in his life he has cast away his inmost parts." For since, as is said in Matthew 6, "where your treasure is, there is your heart also"; and the treasure of the avaricious person is outside himself, namely in the earth: therefore the inmost parts of the avaricious person are cast forth into the earth. Hence it is necessary that he be oppressed by the yoke of servitude, because he has sold himself; hence Sirach 27: "In the midst of buying and selling he shall be afflicted with sins."
For avarice renders one anxious and inquisitive, therefore he adds: And I go to prove them, because he has continual care for superfluous things. Hence the Gloss: "Rightly is curiosity signified by the five senses, which, while it outwardly investigates the life of one's neighbor, does not know its own inmost parts; and the mind of the curious person, the more skilled it becomes in what belongs to another, the more ignorant it becomes of itself."
And note that charity has but one yoke, because it reduces every concern to one thing, according to that passage above in the tenth chapter: "One thing is necessary"; and Micah 6: "To walk solicitously with your God," etc.; and Matthew 11: "My yoke is sweet," etc.; and Lamentations 3: "It is a gift for a man when he has borne the yoke of the Lord from his youth." But curiosity has five, with respect to the universality of sensible things, around which it revolves; whence Ecclesiastes 7: "God made man upright, and he has entangled himself in infinite questions." And since the vice of covetousness and avarice cloaks itself under the appearance of providence, therefore he adds: I ask you, hold me excused. But to such people can be said that passage from Jeremiah 2: "Why do you strive to show your ways as good for seeking love, you who moreover have taught your wickednesses to be your most manifold ways, and in your wings was found the blood of the souls of the poor and the innocent"?
43. (Vers. 20.). Thirdly, as to the third excuse, which comes from the desire of wantonness, he adds: And another said: I have married a wife, and therefore I cannot come. This wife is the concupiscence of the flesh, of which Ecclesiastes 7: "I have found a woman more bitter than death, who is the snare of hunters, and her heart is a net." She is called a wife on account of the vehement clinging of desire; 1 Corinthians 6: "Do you not know that he who cleaves to a harlot is made one body? For they shall be, he says, two in one flesh." — And therefore he adds: And therefore I cannot come. Nor does he add: Have me excused, because the sin of the flesh alone is that which least cloaks itself under the appearance of virtue and is least excused; and yet according to truth it is more excusable on account of the greater proneness of concupiscence, according to that passage in Romans 7: "I find another law in my members, warring against the law of my mind and bringing me into captivity to the servitude of sin." And for this reason he says: I cannot come, because, as Bernard says, "just as fire and water cannot exist together, so spiritual delights and carnal delights are not compatible in the same person." Yet this man lies, because such a one, even if he is a slave of concupiscence, can do that by the doing of which he may have grace, through which he may have the power of subduing concupiscence. Whence Romans 7: "Unhappy man that I am! Who shall deliver me from the body of this death?" And he answers immediately: "The grace of God through Jesus Christ our Lord," because, Philippians 2, "It is God who works in you both to will and to accomplish according to his good will." — And note here that although a wife is lawfully had, yet on account of abuse and on account of the vice joined to it, through a good thing an evil is understood. On account of which the Apostle also says in 1 Corinthians 7: "It remains that those who have wives be as though not having them"; as also the Gloss says, that "many marry wives not for the sake of fecundity, but for the desires of the flesh. Therefore by this thing carnal pleasure is designated"; whence it is not unfitting that a wife by reason of the sacramental bond designates the Church, the spouse of Christ, and by reason of desire can designate the concupiscence of carnal pleasure.
44. (Vers. 21.). And the servant returned, etc. After the invitation of the many and the excuse of those invited, there follows here thirdly the rejection of the contemptuous. Concerning which three things are introduced by the Evangelist, namely the calling of the needy, the compelling of the negligent, and the rejection of the contemptuous.
First, as regards the calling of the needy, which arose from the contempt of others, he says: And the servant returned and reported these things to his master, namely the hardness and rebellion of those who were called. The servant reports this when the order of preachers does not seek its own advantage but the divine honor, so that, just as he was sent by God through the commission of authority, so he may return through the intention of purity. And of such it is said in Ezekiel 1: "The living creatures went and returned in the likeness of flashing lightning"; whence Job 38: "Will you send forth lightnings, and will they go, and returning will they say to you, 'We are here'"? There the Gloss says: " The lightnings go forth when preachers flash with miracles; returning they say, 'We are here,' when they attribute not to themselves but to God whatever they recognize themselves to have done powerfully." Or, they return to God through thanksgiving, according to that passage in Ecclesiastes 1: "To the place from which they go forth, the rivers return, that they may flow again." And because they cannot give thanks for the rebellion of their hearers, but rather groan from detestation of the fault, therefore they are said to report to the Lord: just as it is also said of the Apostles in Acts 4 that, when they suffered harassment from the Jews, "they lifted up their voice with one accord to God and said: 'You, Lord, who made all things, who said through the mouth of our father David: Why did the nations rage,' etc., 'now, Lord, look upon their threats and grant to your servants to speak your word with all boldness'"; and it follows that "when they had prayed, the place was shaken"; in which is understood the stirring of God's wrath against the rebellion of the hearers.
45. On account of which he also adds: Then the angry master of the house said to his servant: Go out quickly into the streets and lanes of the city, that is, to public preaching, according to that passage in Proverbs 1: "Wisdom preaches abroad and raises her voice in the streets; at the head of the crowds she cries out; at the entrances of the city gates she utters her words." This going out is for the exercise of preaching, according to that passage in Matthew 13: "The sower went out to sow his seed."
And because, when the proud are rejected, the humble are accepted, therefore he adds: And bring in here the poor and the feeble and the blind and the lame: which according to the Glosses is to be expounded in three ways. In one way, so that these refer to natural defects, so that the poor are those who lack possessions; the feeble, those who lack strength; the blind, those who have a defect in sight; the lame, those who have a defect in walking, because even such persons are literally admitted to the kingdom of heaven: 1 Corinthians 1: "Consider your calling, brothers, that not many are wise according to the flesh, not many are powerful, not many are noble, but God chose the foolish things of the world to confound the wise; and God chose the weak things of the world to confound the strong; and God chose the ignoble and contemptible things of the world, and the things that are not, to destroy the things that are, so that no flesh should glory in his sight."