Matthew 22:1-14 (NRSV)
Once more Jesus spoke to them in parables,
saying: 2 “The kingdom of heaven may be compared to a king who gave
a wedding banquet for his son. 3 He sent his slaves to call those
who had been invited to the wedding banquet, but they would not come. 4 Again
he sent other slaves, saying, ‘Tell those who have been invited: Look, I have
prepared my dinner, my oxen and my fat calves have been slaughtered, and
everything is ready; come to the wedding banquet.’ 5 But they made
light of it and went away, one to his farm, another to his business, 6 while
the rest seized his slaves, mistreated them, and killed them. 7 The
king was enraged. He sent his troops, destroyed those murderers, and burned
their city. 8 Then he said to his slaves, ‘The wedding is ready, but
those invited were not worthy. 9 Go therefore into the main streets,
and invite everyone you find to the wedding banquet.’ 10 Those
slaves went out into the streets and gathered all whom they found, both good
and bad; so the wedding hall was filled with guests.
11 “But when the
king came in to see the guests, he noticed a man there who was not wearing a
wedding robe, 12 and he said to him, ‘Friend, how did you get in
here without a wedding robe?’ And he was speechless. 13 Then the
king said to the attendants, ‘Bind him hand and foot, and throw him into the
outer darkness, where there will be weeping and gnashing of teeth.’ 14 For
many are called, but few are chosen.”
Matthew 22:1-14 is
a parable of the wedding feast. Jesus was apparently fond of weddings. I leave it to
you to look up the times when Jesus mentions wedding and is present at
weddings.
The source is
material Matthew has in common with Luke. Most scholars think the wording in
Luke is the closest to what Jesus actually said. However, I will discuss these
verses in three sections as I think Matthew intended us to hear them.
First, in verses
1-10, does a parable disclose or disguise. If you consider many of the parables
of Jesus and their puzzling nature, one legitimately wonders. Matthew says one
can compare the kingdom of heaven (literally “the heavens”) to the parable he
is about to tell. The other gospels do not use the term even once. While the
other gospels will use “kingdom of God” often, Matthew uses only four times, in
12:28, 19:24, 21:31, and 21:43. Some scholars will suggest that Matthew has a
distinction. “Kingdom of heaven refers to the community founded by and centered
on Jesus, in other words, he is thinking of the church. “Kingdom of God” would
then refer to would refer to the eschatological realm inaugurated at the end of
human history. If that distinction is accurate, then we need to listen to this
parable in Matthew as speaking to the matter of the faithful community on
earth. A king, who represents God in the parable, gives a wedding banquet for
his son. He sent slaves, who represent the prophets, to call those invited to
the wedding banquet, who represent Israel. In the context of the ministry of
Jesus, God issues the invitation to the feast through the ministry of Jesus.[1] Typical
of the parables of Jesus, we have an exaggeration in that not one of those
originally invited would come. Imagine today if a very wealthy parent threw a
massively expensive wedding, made it known in the media, invited a thousand
people to come, and not one person would come. Such a story would not happen in
reality, but it can happen in a parable if the teller of the story wants to
emphasize the point of the extent and depth of the rejection. Further, the tripling
of the invitation is also a feature of oral transmission of the story. The king
(God) sends even more slaves (or prophets) to stress that everything is ready
for them to come to the wedding banquet. I would like to pause and consider the
nature of the evangelical message today. The evangelical ministry of the church
today is a matter of inviting people to a feast.[2] The
evangelical ministry of the community occurs in the context of the victory of
Jesus in the resurrection and ascension that signals the future reconciliation
and redemption of the world. For that reason, the feast is ready.[3] On
the side of God, everything is ready for people to participate in the wedding
banquet.[4] Such
an invitation suggests an invitation to joy and a glorious offer of grace (Eduard
Schweizer). Thus, one lesson in this parable is that followers of Jesus are
inviting others to join them in the feast or festival. You want your friends at the wedding. You are excited
when they can be present. To return to the parable, those originally
invited have superficial reasons for not coming to the banquet. For Matthew,
any failure to accept the invitation is superficial when compared to the
banquet. Even so, their intent is to come later. The story suggests that the
moment of decision is now (Eduard Schweizer). The invitation should take
precedence over everything else. However, some of those originally invited mistreated
and killed the slaves (prophets). We can see a similar theme in Matthew
10:16-23, 21:35-46, and 23:29-39. For Matthew, we have an illustration here of
Israel rejecting Jesus. The response of the king (God) is anger that leads him
to send troops to destroy the murderers and burn their city. Matthew, writing
after the destruction of Jerusalem in 70 AD, may have worded this part of the
parable in light of that event. I should stress that when the banquet is ready,
those originally invited have rejected the invitation. The king now has other
slaves (prophets) to invite everyone in the streets, whether good or bad, in
order that the wedding banquet will be full. The nature of this invitation
shows a basic respect for all human beings.[5] The
parable might even be an allusion to the disputed table fellowship of Jesus
with tax collectors and sinners. It reminds us that the meals Jesus celebrated
are anticipatory signs and depictions of the eschatological fellowship of the
rule of God. Such meals or the central symbolic action of Jesus in which the
message of the nearness of the rule of God and the salvation it offers finds
expression.[6]
Thus, one lesson this parable teaches us is that God has invited all people to
the table. God invites us - the good and the bad and the in between - to be
part of the people of God. God calls and invites us all. God has prepared the
feast for all.
You want your friends at the
wedding. You are excited when they can be present. A wonderful hymn by
Charles Wesley, published in 1747, relates to the theme of the parable. It speaks
to the universality of the invitation, the needy condition of all who receive
the invitation, the welcome they will find from Christ, the reception of the
evangelical message as if God were speaking directly to the hearer, and that
now is the moment to respond. I share just a few of the phrases of this long
hymn that relate to the parable.
Come, sinners, to the Gospel feast;
Let every soul be Jesus’ guest.
Ye need not one be left behind,
For God hath bid all humankind.
Let every soul be Jesus’ guest.
Ye need not one be left behind,
For God hath bid all humankind.
Come, all ye souls by sin
oppressed,
Ye restless wanderers after rest;
Ye poor, and maimed, and sick, and blind,
In Christ a hearty welcome find.
Ye restless wanderers after rest;
Ye poor, and maimed, and sick, and blind,
In Christ a hearty welcome find.
My message as from God receive;
Ye all may come to Christ and live.
Ye all may come to Christ and live.
This is the time, no more delay!
This is the Lord’s accepted day.
Come thou, this moment, at His call,
This is the Lord’s accepted day.
Come thou, this moment, at His call,
Verses 11-13 have
an independent character in that they introduce other elements that are
important to Matthew. We have an abrupt shift in emphasis. We move from the
gracious gift of entry into the banquet that show respect to all, good and bad,
to the selective and uncertain qualifications for entry. The king notices a man
not wearing the festive clothing suitable for the banquet. The king addresses
him as, “Friend.” The friend cannot explain his lack of proper festive
clothing. Thus, those allowed to enter the wedding banquet might not have the
proper attire. The point could be that the individual in question is not ready
to celebrate and join the festival. As such, the individual may well have
kinship with the previous rejections of the invitation. The individual had
declined the invitation in the sense that the individual is present
unwillingly.[7]
Thus, another lesson from this parable is that while some people will
officially reject the invitation and consider themselves outside the people of
God, one can be just as rebellious and show up anyway. At this point, the
concern is for present ecclesiology and future eschatology. At this point,
however, I offer a word of caution. If proper presence in the community or in
the rule of God requires a “bouncer,” so to speak, God is the bouncer. You and I
must not put ourselves in that position. Our worry is not who is properly in or
out when it comes to the present community of the people of God or the
eschatological future of the rule of God. The parable wants to prevent
religious complacency among the community of Matthew. The community is not
immune from judgment, as we see in 20:1-16 and 21:33-41. The judgment awaits
Christians and non-Christians alike.
In verse 14, many
called but few chosen, continues the warning against overconfidence upon the
collective election of a people. We also find it in Jewish apocalyptic, such as
IV Ezra 8:3.[8]
[1] Pannenberg,
Systematic Theology Volume 3, 285-6.
[2] Barth, Church Dogmatics IV.3 [72.4] 851.
[3] Barth, Church Dogmatics IV.3 [69.3] 246.
[4] Barth, Church Dogmatics IV.3 [71.1], 490.
[5] Barth, Church Dogmatics III.4 [55.1] 347.
[6] Pannenberg,
Systematic Theology Volume 3, 285-6.
[7] Barth, Church Dogmatics II.2 [37.3] 588.
[8] Pannenberg,
Systematic Theology Volume 3, 439.
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