INTRODUCTION
The parable of the wedding banquet is the last of the three “true faith” parables intended to show God’s true people (Bruner, 2002: 762-779). These parables progressively explain in terms of Matthew’s “obedient faith”, the nature of the faith of God’s people (Bruner, 2002:762). It is implicit in this parable that accepting the invitation does not exempt one from behaving appropriately.
Simonetti (2002:145) opens the theme by saying “the faithful… know that the Lord’s Table is open to all who are correctly disposed to receive it.” This sums up the parable very briefly, and verse 14 indicates and confirms it; invitation does not necessarily mean entrance into the kingdom of heaven. One must approach in the proper way. Boice (1983: 67) says that this parable belongs to a “special class” dealing with Israel’s refusal to respond to the Lord Jesus Christ when he came to them.
Simonetti (2002: 145) says that both good and evil finally arrive at the banquet and this is representative of the “church of this time”. He further suggests that it is the sins of the wrongdoers that prevent them from receiving “the freedom of spiritual grace” and that the church is a great mix of all sorts. (Simonetti, 2002: 145). Again, this is a current mix, both good and bad, those who will enter Heaven, and the others, Hell.
BRIEF EXEGESIS OF MATTHEW 22:1-14
Davies & Allison (2002:193) point out that this parable is “a series of actions and responses”. Verse 1 introduces the parable; verses 2-13b record the actions and responses, and then verses 13c-14 conclude the parable with their commentary and meaning (Davies & Allison, 2002:193).
In verses 1-2, Bruner (1990:774) and other commentators refer to the king as God and the son as Jesus, suggesting that the asset part in the parable is God the Father, and Jones (1995: 411), arouses interest by noting that the bride is not mentioned. Verses 3 and 4 show us the character of God that we all know; His compassion and his interest and his love for us, manifested in more than one invitation (Bruner, 1990: 774).
In verses 5-7, Simonetti (2002:145) tells us that the guests at the party were more interested in “earthly work…and the business of the world.” [at the expense] of the mystery of the incarnation of the Lord”. What insults the king the most is the fact that the guests “persecute those who accept it”. (Simonetti, 2002: 145). Bruner (2002: 774) agrees and clarifies this as a refusal Bruner (1990:775) posits that the burning of the city in verse 7 refers to the destruction of Jerusalem in 70 CE, although Hagner (1995:630), citing Gundry (1994:436), argues that Matthew was here focusing on the Old Testament image of Isaiah 5:24-25 in search of a closer parallel to that book.
In verses 8-10, the king states that the guests were not worthy and that by his grace, the outcasts, those on the streets, will now be invited. This is clearly a statement of the calling of the Gentiles. Bruner (1990:775) says that this third call shows the preacher of God’s Word, “the depth of God’s love.”
the call to therefore go to the main streets in verse 9 he describes the Great Commission. The first hand rejection (the first invitations) is Israel’s rejection of her Messiah; a “disaster” is what Bruner calls it (1990:776). But this simply opens to the world the true mission of the Messiah; be the savior of the world. Davies & Allison (2002:196) assign Matthew again this role of the kingdom of God first accepting those who are not invited at the expense of those who are, citing 8:11-12 — “[t]The first shall be last, and the last shall be first.”
When the king notices the inappropriately dressed man (vv. 11-13), it is a stark reminder of the importance of appearance in his presence. This means that the ultimate meaning must be placed in the “garment of the heart” before approaching the kingdom of heaven (Simonetti, 2002: 146). Although we are saved by grace, it is imperative that all believers take their salvation seriously by having a right heart for God and his people, reflected in works for the kingdom.
Davies and Allison (2002: 193) mention that there are two notable invitations and two responses (rejections) in the parable, with both refusal responses being met with punishing action by the king. It is implied that each of the two invitation sequences in the parable has three (3) actions of the king, that the king is the only person who speaks “underlines [his] authority.” (Davies & Allison, 2002:193-194).
The parable, Davies and Allison (2002: 197) tell us, is a continuation from 21:33 onwards, the parable of the wicked tenants: there is a father and a son. The king is God, the son is Jesus, the sending of the servants to invite the guests is the sending of the Messengers of the Lord, and the murder of the servants represents the rejection of the prophets and of Jesus… the “feast A royal wedding is an eschatological banquet.
Simonetti (2002: 144) points out that two refusals to the initial guests represent the Jewish refusal to accept the authority of the prophets and then that of the apostles.
Blomberg (1990: 237-238) argues that there are four main objections to this parable that warrant contextual criticism due to its lack of fit, however, in discussing the king’s response to the guests’ refusal to attend, he argues that ” refuse to wait [was] amounts to high treason.”
Certainly, the expectation that the guests invited at the last minute (vv.10-11) would be appropriately dressed may have indicated that they would be provided with an appropriate garment, but with limited means and lack of time, they could be excused (Blomberg , 1990:238).
Blomberg (1990:239) argues the adjustment of v. 14 with the parable in the negative, but he again says that it must be considered a “valid generalization based on the parabola’s primary structural distinctiveness.” He, Blomberg (1990:239), summarizes the parable thus: (1) The Lord invites many; (2) and the explicit rejection of the kingdom will bring the wrath of God; and (3) eternal retribution is a result for those who might approach God’s kingdom ill-prepared.
THE MEANING OF THE PARABLE IN ITS ORIGINAL SETTING AND THE CONTEXT OF THE PASSAGE
The context of the parable and its place in Matthew are highly significant, although many scholars differ on Matthew’s degree of adaptation to the parable and its sources (see, for example, Keener 1999: 517 and Hagner 1995: 627). – 628).
Beginning in chapter 21, Jesus has entered Jerusalem in triumph and is exerting his amazing influence by cleansing the temple. He then makes various statements about how ill-equipped the traditional inheritors of God’s kingdom are, including analogies like the curse of the fig tree.
It is critical that this parable be read in conjunction with the previous two parables. Gundry (1994:432) tells us the first parable (21:28-32) centered on the ministry of John the Baptist, the second (21:33-44) famously ends by retelling the mission of Jesus the Son, and the current is the mission of the church. This could explain why the bride is not explicitly mentioned in the text; she is implied in the parable. Furthermore, Muller (1999:169) seems to agree with Gundry in saying that the third parable is about the Great Commission (28:18-20).
Blomberg (1990: 233) brings out that “imagery of a meal” as a way of telling the parable was “standard in Jewish thought.” Bruner (1990: 773) cites that 22:1-14 picks up where the previous parable left off; 22:1-14 begins in the present day while the parable of the wicked husbandmen (21:33-46) “surveyed” over the 1000 years before the early Christian church, but both parables and also the parable of the two sons refer to the same situation; who is invited into the kingdom of heaven, how he responds, and finally who will finally enter. As mentioned in the introduction, the study parable should be read not only in conjunction with the previous two, but also in the context of the Passion narrative that follows.
Bruner (1990:773) suggests Jesus’ audacity in “implying [His] divine filiation”, but this clearly shows how Matthew has portrayed Jesus, approaching the Passion, manifesting in many ways the rejection of himself, of the church and of the entire Christian program, by many.
How can we apply its meaning in a way that is relevant to contemporary society?
The application of the Scriptures in modern times is always a relevant question.
Boice (1983:66) relates that the parable speaks of the way in which people are indifferent to the Gospel message, how they respond to it. He mentions hell for those who enter “the presence of the king” without the proper character of the works of Christ backed by faith.
Simonetti (2002:144) presents the parable as representative of the current church. He goes on to say that a “clearer and safer thing to say” is that Jesus’ fetal growth can be a metaphor in the same way as this parable, being born from the “bridal chamber” of the Virgin “to unite the church.” . himself.” (Simonetti, 2002: 144). I think this is certainly unorthodox, but the statement has credibility.
SELECT BIBLIOGRAPHY
Blomberg, C.L. interpreting the parables. Apollos (an InterVarsity Press stamp, Leicester, 1990)
Boice, J.M. parables of jesus. (The Moody Bible Institute of Chicago, 1983)
Bruner, F.D. Matthew – A Commentary – Volume 2 The Churchbook Matthew 13-28 (Word Incorporated, USA, 1990)
Davies, WD, & Allison, DC Jnr., International Critical Commentary (ICC) – The Gospel According to Saint Matthew Volume III (T&T Clark, Scotland, 1997)
DeSilva, D.A. An Introduction to the New Testament: Contexts, Methods and Ministerial Formation. (Intercollegiate, Downers Grove, Illinois, 2004)
Gundry Human Resources, Matthew – A commentary on his manual for a mixed church under persecution (2nd Edition, Eerdmans Publishing Company, Grand Rapids, Michigan, 1994)
Hagner, D.A. 33B Word Bible Commentary – Matthew 14-28 (Eds. Hubbard, DA, Baker, GW, Martin, RP, by Word Incorporated, USA, 1995)
Jones, I.H. The Parables of Matthew: A Literary and Historical Commentary (Brill EJ, The Netherlands, 1995)
Keener, C.S. A commentary on the Gospel of Matthew. (Eerdmans Press, Grand Rapids, Mich., 1999)
Muller, M., The Theological Interpretation of the Figure of Jesus in the Gospel of Matthew: Some Principal Features of Matthew’s Christology, New Testament Studies(Vol 45:157-173, Cambridge University Press, UK, 1999)
Simonetti, M., (editor) Ancient Christian Commentary on the Scriptures – New Testament Ib – Matthew 14-28 (General edition, Oden, TC InterVarsity Press, Illinois, 2002)
All referenced Bible verses taken from the NRSV.