28th Sunday of Ordinary Time
Oct. 12, 2014
Matt 22: 1-14
St. Ursula, Mt. Vernon
“The
kingdom of heaven may be likened to a king who gave a wedding feast for his son”
(Matt 22: 1).
For
the 3d Sunday in a row, we hear a parable about the acceptance or rejection of
Jesus. In Matthew’s gospel, these
parables come one after the other, and they’re all addressed to “the chief
priests and elders of the people” (21:23).
Moreover, they come from Jesus’ teaching in Jerusalem in the last days
of his earthly life, at the height of the hostility toward him of these
official leaders of the Jews, hostility that will lead to his arrest and
execution in a matter of days.
The
1st 2 parables used the image of a vineyard to represent the kingdom of
God. Today Jesus uses a different image,
a wedding banquet. The image of marriage
and the image of a banquet both have a long history in the Old Testament.
Marriage
symbolizes the relationship between God and Israel. That symbol carries over into the New Testament,
so much that marriage is a sacrament, an outward sign of a profound spiritual
reality, viz., God’s love for the human race and his desire for a permanent,
intimate union with us.
A
banquet might be associated with a wedding but need not be. We have banquets for birthdays, sports, fundraising,
civic and religious occasions, etc.
They’re always associated with festivity and usually with family and
some sort of fellowship or social bond, like your recent parish dinner-dance. The banquet becomes a symbol of eternal
life—the festivity and family-belonging of being with God and one another: “Blessed are those called to the supper of
the Lamb,” we say before Communion, and that sacred verse is really an
invitation to the Lamb’s wedding banquet, as you see in the original verse in
the Book of Revelation (19:9). Our 1st
reading today (Is 25:6-19) and psalm (23) also bring out the theme of a great
banquet in the Lord’s house.
Jesus’
parable speaks of the guests originally invited to the wedding banquet of the
king’s son—that Son whom we address as the Lamb of God. In ancient times and even in modern times, a
royal wedding and its related celebrations have dynastic overtones. To refuse to show up for the celebrations
implies rejection of the king and his house.
E.g., one of the issues that got Sts. Thomas More and John Fisher into
deadly hot water with Henry VIII was their refusal to acknowledge the validity
of the king’s marriage to Anne Boleyn.
So
the king in the parable, after many of his favored subjects have rejected his
rule, either by ignoring his invitation or by outright rebellion, extends his
invitation to anyone and everyone:
“invite to the feast whomever you find” (22:9).
St.
Matthew seems to be pointing toward the extension of Christianity into the
Gentile world. When we read the Acts of
the Apostles, we see several occasions when St. Paul preached Jesus in the
synagogs of Asia and Greece. When most
of his audience rejected God’s Word expressed in the life and message of Jesus,
Paul would say, “OK, I’ll bring the message of salvation to the Gentiles since
you’ve turned it down and they’re eager to hear it.”
Jesus
says that the king’s “servants went out into the streets and gathered all they
found, bad and good alike” (22:10).
Jesus’ original audiences included “bad and good alike,” and I’m sure
that the people to whom the apostles preached in the 1st century did too. For sure, the Church today is made up of both
saints and sinners. In the gospel 2
Sundays ago (Matt 21:28-32), Jesus explained to the hostile chief priests and
elders that “tax collectors and prostitutes are entering the kingdom of God
ahead of you” (21:31). Some people with
bad reputations, at least, heard Jesus, believed him, and followed him toward
eternal life, while those reputed to be good—those chief priests and
elders—harassed him and, in collusion with the Roman authorities, crucified
him.
Which
brings us to this strange piece of the parable about the wedding garment. Most weddings, as you know, involve fancy
dress. So it was in ancient times, especially
among the upper social classes, like the royalty of Jesus’ parable. What’s implied in the parable, and presumably
Jesus’ audience would have known this even tho we, in a very different culture
don’t, is that the host of the wedding banquet would supply the necessary
garments to guests who needed them.
That
understanding casts in its proper light the episode of “a man there not dressed
in a wedding garment” (22:11). This
being a parable about the kingdom of heaven, we need to ask what that means. In St. Paul to the Ephesians, we find an
instruction to “put away the old self of your former way of life, corrupted
thru deceitful desires, and be renewed in the spirit of your minds, and put on
[like a new garment] the new self, created in God’s way in righteousness and
holiness of truth” (4:22-24), and he reminds the Galatians that, having been
baptized into Christ, they have been clothed in Christ (3:27).
What
this fellow at the wedding banquet has done is come to the banquet—to the
kingdom of heaven, or, if you will, to membership in the Church, which is the
gateway to that kingdom; to the Eucharistic banquet, which is the foretaste of
the heavenly banquet—without clothing himself in Christ Jesus, without
accepting and making his own the gospel message, the Christian way of thinking,
speaking, and acting.
This
parable is also a parable of judgment:
the king judges and condemns his rebellious, murderous subjects, and he
judges and condemns the one who pretends to belong to the kingdom but doesn’t
behave like a proper citizen. When the
king asks him to account for his unacceptable behavior, he’s speechless. What excuse will we be able to give the
Divine Judge for our sins? There will be
no excuses for those who haven’t repented their sins and clothed themselves in
Christ.
Well,
this guy gets tossed into the outer darkness—into hell, in plain English—and
that’s rather a bummer of an ending for the gospel. As Jesus says at the end of other parables,
“Let him who has ears to hear, hear” (Matt 11:15, etc.).
On
the other hand, when “the king came in to meet the guests” (22:11), the banquet
hall was full of people who’d been invited in, both good people and bad. And he found only this one ill-clad guest, only this one
who was unrepentant. Isn’t it good news
that so many are invited into God’s kingdom, accept the invitation, and are
made welcome? “Blessed are those called
to the supper of the Lamb”!
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