|
First
Reading
|
Psalm |
Epistle |
Gospel |
| Isaiah 25:1–9 |
Psalm 23: 1–6 |
Philippians 4:1–9 |
Matthew 22: 1–14 |
With today's parable should be attached a caution that applies to all the parables of the past few weeks. It is easy to compare the original guests who turned up their noses at the king's invitation with those who rejected the invitations of early Jewish-Christians. Analogies such as these tend to quickly become infected with an anti-Semitic virus that only destroys the true meaning of the parables. From a purely historical viewpoint, Jesus taught these parables to fellow Jews, so in their original setting, while Jesus had some critical things to say about their own leaders, any analogy that implied a fundamental division along Jew and Christian lines would have been meaningless. More importantly, the Good News proclaims Jesus came to save the world, not just one nation or a particular people. An integral part of our acceptance of God's invitation is the recognition that our neighbors have also been invited to be part of God's family. Everyone who gets to heaven and sits at God's banquet will have no inherent right to be there.
The parable of the king's wedding feast tells us that God invites those we consider good and those we consider bad, into a relationship. That has always made the church nervous and why Paul would remind generations of Christians that while we were all still sinners, Christ died for us. (Ro.5:8)
In the culture of Jesus' time, any invitation to a meal was not given lightly. It was only extended after the host decided the guests could be trusted virtually as a family member. Hence it was a major insult to refuse a dinner invitation, much less ignore it. (Incidentally, the 23rd psalm contains a wonderful image of miraculous salvation, an image of someone lost on the desert, coming upon a caravan. The members of the caravan could turn the stranger away or attack. Instead, they offer the stranger a meal, spreading a table before him, symbolizing that they will now protect him as a they would a member of their own family.)
The wicked tenants of last week's Gospel are cast out because they neither recognized nor desired any connections, any associations whatsoever with God. In today's Gospel those who are first invited couldn't care less, they make light of the invitation, disregard it and go on their own way. A main point behind the parable of the wedding feast is God is calling humanity together for a celebration and it is an affront to God when some of those invited say, "Buzz off, we don't want to belong to the rest of humanity."
When we think the parable has made its concluding point, we have the strange addition of the guest who is discovered not wearing a wedding garment. Logically those who have been recently invited from the highways and byways would not be expected to have proper clothes, but it is obvious that this is not an account of an ordinary wedding reception. The parable invites us to ask what is the significance of the one who tries to enter without wearing a wedding garment.
Perhaps this particular one represents all those who wear the rags of those who distrust God's generous invitation. Instead of garments of celebration, they insist on wearing a coat of suspicion and hostility. God's grace has a difficult time getting through and melting the icy covering of their hearts. Such people are unable to celebrate.
Perhaps this one also represents those who come wearing an armored suit of contempt and scorn for some others who also have been invited. They cannot believe that certain others deserve to be there. They will not sit down with those other sort of folks. They point their fingers and demand, "Why are they here?" Those who wear the clothes of contempt, separate themselves from everyone else in the party.
Perhaps this one also represents those who mistakenly believe that because God invites everyone, "anything goes". They fully expect to continue to wear the clothes of their old pattern of life. However, it is clear that God expects certain patterns of behavior to change. For example, exploitation and abuse are not tolerated within God's banquet. Such cloaks of cruelty and hurt are not allowed. Jesus loves us all, but that doesn't mean that Jesus loves all our behavior. God is not like a dysfunctional parent who substitutes easy indulgence for genuine love or who enables dysfunctional behavior. God's banquet is never an excuse or platform to continue what really needs to change.
Again, it is clear that none of guests got into the banquet because they deserved it or based on the way they were dressed. The one without a wedding garment becomes a symbol for one who chooses to have no part of the party. Note that the guest turned his back, refusing even to speak with the host. The lesson of the parable concludes with the implication that hell is not where one ends up by accident, but much more a course one chooses to take.
And
I offer this to you in the name of the Living God, Amen.
