191:1
Praecepit non amicos, sed infirmos quosque vocandos ad prandium. Quod si claudus aut quilibet corum sit amicus, sine dubio talis pro amicilia minime est rogandus: unde ipsa quasi videntur scimpugnare mandata. Nam si non amici, sed claudi et caeci sunt invitandi, ipsosque quoque amicos esse contingat, nequaquam rogare debemus. Sed amicos, arbitror, intelligi hoc loco debemus illos, quos pro mundi hujus terrena consideratione diligimus, non pro divinae contemplationis intuitu. Hi sunt igitur amici relinquendi. Denique, ideo debilium exempla proposuit, quos pro nullius possumus appetere necessitate negotii, nisi tantum pro fructu retributionis æternæ.
He commanded that not friends, but the infirm and such like should be called to the meal. But if a lame man or any one of them be a friend, without doubt such a one is by no means to be invited for friendship's sake: whence these commands seem, as it were, to contradict one another. For if not friends, but the lame and the blind are to be invited, and it should happen that these very ones are also friends, we ought by no means to invite them. But by 'friends,' I think, we ought in this passage to understand those whom we love out of earthly regard for this world, not out of an eye to divine contemplation. These, therefore, are the friends to be forsaken. In short, for that reason he set forth the examples of the weak, whom we can desire for the sake of no necessity of business, but only for the fruit of eternal recompense.
祂吩咐請來赴宴的，不是朋友，而是各樣軟弱無力的人。但若有瘸子或他們中任何人是你的朋友，這樣的人斷不可為著友誼之故而被邀請：因此這些命令彷彿彼此牴觸。因為若所要邀請的不是朋友，而是瘸子和瞎子，而這些人恰好也是朋友，我們便斷不該邀請他們。但我認為，在這段經文裡，「朋友」應當理解為那些我們因著對今世屬地的看顧而愛的人，而非因著對神聖默觀的注視而愛的人。所以，這些就是當捨棄的朋友。總之，祂為此提出軟弱者為例，我們邀請他們，並非為著任何事務上的需要，而僅僅是為著永恆賞報的果效。