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THE PARABLE OF THE ROYAL MARRIAGE (Matthew 22:1-14)1 Jesus spoke to them again in parables, saying: 2 “The kingdom of heaven is like a king who prepared a wedding banquet for his son. 3 He sent his servants to those who had been invited to the banquet to tell them to come, but they refused to come. 4 Then he sent some more servants and said, “Tell those who have been invited that I have prepared my dinner: My oxen and fattened cattle have been butchered, and everything is ready. Come to the wedding banquet.” 5 But they paid no attention and went off-one to his field, another to his business. 6 The rest seized his servants, mistreated them and killed them. 7 The king was enraged. He sent his army and destroyed those murderers and burned their city. 8 Then he said to his servants, “The wedding banquet is ready, but those I invited did not deserve to come. 9 Go to the street corners and invite to the banquet anyone you find.” 10 So the servants went out into the streets and gathered all the people they could find, both good and bad, and 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 wedding clothes. 12 “Friend,” he asked, “how did you get in here without wedding clothes?” The man was speechless. 13 Then the king told the attendants, “Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth. 14 For many are invited, but few are chosen.” A CONFRONTATION WITH ISRAEL’S RELIGIOUS LEADERS While Jesus was teaching in the temple courts the religious establishment challenged his authority (21:23). In reply Jesus gave a series of three parables. The first parable of the two sons made the point that the religious leaders were like the disobedient second son. The second parable of the wicked tenants bluntly predicted that the kingdom of God would be taken from Israel and transferred to the new community or “nation” of Jews and Gentiles i.e. the Christian Church. Although the main outline of the third parable of the royal marriage is similar to that recorded in Luke chapter 14, there are two important differences. First, Matthew included the warning of a military reprisal against “their city” (verse 7) that foreshadowed the destruction of Jerusalem and its temple in AD 70 (cf. Matthew 24:2; Luke 19:41-44). Secondly, Matthew has the incident of the guest at the banquet without the appropriate wedding clothes that corrects any misunderstanding that human effort is irrelevant. The “wedding banquet” was an Old Testament picture of the celebration of the Messiah’s kingdom (Isaiah 25:6). It symbolizes salvation in Christ. THE SOVEREIGNTY OF GOD AND OUR RESPONSE The king, who represents God the Father, took the initiative to fill the wedding banquet with guests for his son, who represents the Lord Jesus Christ (21:37). The king decided who the original guests were, and when to invite their replacements who did not expect to be invited to the banquet. He patiently gave the original guests a second chance although their deliberate refusal was an insult. His gracious invitation was not dependent on the moral condition of the guests as they included “both good and bad” (verse 10) i.e. open sinners and those more morally respectable. This mixture corresponds to the “all kinds of fish” in the previous parable of the fishing net (Matthew 13:47-48). An important aspect of this story is the response of the guests to the king’s invitation. It was an invitation and not a command. Some guests refused the invitation immediately, others were content with their ordinary business, while some insulted and killed the messengers. It is possible to “pay no attention” (NIV), or “make light of” (RSV), and even violently oppose the gospel. So God issues an undeserved invitation to undeserving sinners today. Any preoccupation with material things such as “fields” and “business” prevents people from saying “Yes” to God’s invitation. ISRAEL AND THE GENTILES Following Jewish custom, a preliminary invitation had been sent (“those who had been invited” (verse 3). The nation of Israel was the original guests who had accepted this invitation to the wedding feast. Israel had advance warning that the Messiah was coming through the OT prophets who probably represent the first “servants” (verse 3). Yet many of those first invited refused to attend, ignored repeated reminders, and even killed some of the messengers. The second group of “servants” (verses 4-5) included John the Baptist (Matthew 21:25), Stephen (Acts 7:59), James the brother of John (Acts 12:2), and the apostle Paul (1 Thessalonians 2:2). The king, who was justifiably angry, sent “his army and burned their city”. This pointed to the judgment of God on Jerusalem in AD 70 when Israel was set aside nationally as the people of God. However, God’s plans are never defeated. So a third invitation went out to all who were willing to come from the streets. This refers to the preaching of the gospel to the despised Gentiles, the commoners and the outcasts of society in the parable. Jesus warned Israel: “I say to you that many will come from the east and the west [Gentiles from all over the world], and will take their places at the feast with Abraham, Isaac and Jacob [the founders of Israel] in the kingdom of heaven. But the subjects of the kingdom [Jews by birth] will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth” (Matthew 8:11-12). This principle applies today. For many in countries with a Christian heritage, Christ is not important. Again, some privileged children raised in a Christian home reject Christ, while others with no Christian background receive Christ. Jesus consistently taught the principle of reversal, “Many who are first will be last, and the last will be first” (Matthew 19:30; 20:16; Mark 9:35; 10:31; Luke 13:20). This spiritual truth is clearly taught in this story where the “last” wedding guests, the Gentiles, become the “first”, while the “first” wedding guests, the Jewish people, become the “last” (cf. Romans 11:25). The first guests, “who had been invited”, correspond to the first tenant “farmers” in the previous parable (Matthew 21:33), and the guests who replaced them correspond to the “people who produce fruit” (21:43). THE GUEST WITHOUT WEDDING CLOTHES Suitable wedding clothes had to be worn as a requirement for attendance at the banquet, but this guest was careless and did not bother to change for this special occasion. He showed disrespect and deliberate neglect. There are two interpretations of the symbolism of the “wedding clothes”. Either it was something the host supplied, representing the righteousness of Christ, or it was something that the guest should have brought, representing good deeds that are the proof of salvation, but not its basis. Both interpretations emphasize personal choice. Although we have no direct evidence of a host providing wedding clothes for guests, the parable implies this guest was unprepared and unworthy. The prophet Isaiah pictured “salvation” and “righteousness” as clothes worn by God’s redeemed people that God had provided (61:10; 59:17 cf. Psalm 132:16; Zechariah 3:3–5; Revelation 3:4–5; 19:7-8.). The man was “speechless” i.e. embarrassed, self-condemned, and without excuse when the king confronted him. If we refuse what God offers to make us respectable in his sight, we are like the guest who chose to come to a royal wedding in “filthy rags”[1] (Isaiah 64:6), that represented his own “righteous acts”, and consequently we cannot expect the king’s favour. It is an illustration of the person who presumptuously considers that he is good enough to enjoy God’s presence without the righteousness of God in Christ. Just as those who attended the feast were under scrutiny, so every professing disciple of Christ will be inspected in the final judgment. We have to be careful that our trust is not in religious traditions and ceremonies but in Christ Himself. There is a terrible disappointment awaiting any church members who have not experienced spiritual rebirth (John 3: 3, 5, 7) and who only profess to follow Christ. The “wedding garment” (AV) is also a symbol of discipleship and the way of life that shows the genuineness of “repentance and faith” in Christ (Matthew 21:32). “Cheap grace is grace without discipleship, grace without the cross.”[2] Other parables in Matthew chapter 13 have symbolically portrayed the guest without wedding clothes as a weed, and an inedible fish. The parable is a picture of the future judgment of the Church that is symbolized by “the wedding hall filled with guests” (verse 10). God in his own time will “reward each person according to what he has done” (Matthew 16:27 cf. 13:41-43, 49-50). Acceptance in the kingdom depends upon God’s terms, not ours. Entry to the kingdom of God may be free, but it is not without responsibilities. The final destiny of this guest, who represents those without Christ, was “darkness” and “weeping and gnashing of teeth” which suggests the severe punishment, despair, and anguish of hell (cf. Matthew 8:12; 13:42, 50; 24:51: 25:30). The “darkness” of night contrasted with the brightly lit palace where the banquet was held. The “attendants” (verse 13) are probably angels (Matthew 13:41). “FOR MANY ARE INVITED BUT FEW ARE CHOSEN” Verse 14, the climax of the story, is controversial but realistic. “For” provides the link with verses 11 to 13. God’s invitation is all inclusive to “anyone” (verse 9) and to “all the people” (verse 10 cf. Matthew 28:19). However, while the gospel invitation goes to everyone, not all who are invited accept. We are responsible for our indifference (verse 5), our rebellion (verse 6), and our self-righteousness (verse 12). “Few” does not mean a small number, but few in relation to the universal invitation to everyone. The “chosen” are those who accept the invitation and obey its conditions. As undeserving sinners only repentance and faith in Christ gain us admittance to God’s wedding banquet (Matthew 21:32). It is our own responsibility to respond to the truth. Each of us must choose to put on Christ’s righteousness by a faith. Then our worthiness is not the result of any personal merit; it is the result of Christ’s imputed righteousness. Nevertheless by our obedient discipleship we prove that we are chosen. It is not saying “Lord, Lord” that gains entrance to the kingdom, but doing the heavenly Father’s will (Matthew 7:21). While salvation is by grace through faith, “faith without deeds is dead” (James 2:26). FOR RELECTION
PRAYER Heavenly Father, we thank you for the invitation to salvation in Christ. May we be enthusiastic about your call on our lives today. Jim Peacock MA (Hons), Diploma of Education. [1] In Hebrew, literally menstrual cloths. [2] Dietrich Bonhoeffer, 1906-1945, in The Cost of Discipleship. |
