To read the texts click on the texts: Isa 25:6-10; Phil 4:12-14.19-20; Mt 22:1-14
The last four verses of today’s Gospel have caused
much consternation when heard or read and this is possible one reason why the
Church allows these verses to be omitted.
It seems however, that they are part of the original parable even if seen as an expansion and Matthew’s own composition, but if read bring out the whole meaning of the parable. While at first glance it seems quite unreasonable to expect someone who has been invited from the streets to have a wedding garment, it must also be noted that all others who have also been invited from the streets except this one are wearing theirs. This is an indication that the others accepted the invitation and after doing so did something about it. On the other hand, the one who did not have the wedding garment was there in body but not in spirit. He was at the feast but was not partaking of it. He was present yet absent. He sought the benefits of the feast without the required response to the invitation. Thus he can make no response or claim ignorance when he is questioned by the king. He knows what the appropriate garb is in order to remain; and he knows well that he is not wearing it. The notion of election here works together with, rather than against, the reality of human responsibility.
It seems however, that they are part of the original parable even if seen as an expansion and Matthew’s own composition, but if read bring out the whole meaning of the parable. While at first glance it seems quite unreasonable to expect someone who has been invited from the streets to have a wedding garment, it must also be noted that all others who have also been invited from the streets except this one are wearing theirs. This is an indication that the others accepted the invitation and after doing so did something about it. On the other hand, the one who did not have the wedding garment was there in body but not in spirit. He was at the feast but was not partaking of it. He was present yet absent. He sought the benefits of the feast without the required response to the invitation. Thus he can make no response or claim ignorance when he is questioned by the king. He knows what the appropriate garb is in order to remain; and he knows well that he is not wearing it. The notion of election here works together with, rather than against, the reality of human responsibility.
This is why it is made quite clear that there is no
coercion or force on the part of the king, but the issuance of an invitation.
Those invited are free to respond in any way they want, but must be prepared to
face the consequences of this response. Some of the original invitees make
light of the invitation and pretend as if they have not heard it. They ignore
the messengers and go off to do their own thing. These are engaged not in sin
but in events of life which have taken hold of them to such an extent that they
cannot even understand the privilege that they are receiving in being invited.
Still others behave irrationally by attacking and killing the messengers who
bring the invitation.
Since the invitation is spurned by the original
invitees, the king is forced to send new invites to those who will accept them.
These are the ones who are considered the scum of society, who are found on the
streets or byroads. While these fill the banquet hall and accept the invitation
willingly, it is also necessary for them to show in action this acceptance
which they have made in freedom. This they do by wearing the required wedding
garments which in this context can be interpreted as being present in both body
and mind at the wedding feast. Matthew’s Gospel interprets this as doing deeds
of righteousness. The consequence of not having a wedding garment or not
showing in action that one has accepted the invitation is banishment from the
feast. This is not the punishment given by the king but one which the invited
guest has brought on him or herself.
An invitation to a feast is also issued in the first
reading from Isaiah. Those who will heed
the call are invited to the mountain of the Lord, Zion . Here is the choicest of food and drink
which is served in abundance. It is an invitation to feast and rejoice and an
assurance that all tears will be wiped away and the people who come will be
accepted. All reproach will be removed and God will reveal himself as a God who
saves. This salvation will be shown in the most tangible of ways in that death
itself will be destroyed.
Paul in the second reading of today tells of how
because he has accepted the invitation in both words and deeds, he is
completely sated. He does not hunger or thirst for anything but has been
fulfilled in every single aspect of his life. The promise of Isaiah finds its
meaning in the manner in which Paul lives his life. He lacks nothing. He has
everything. In every single situation of life he is content.
The challenge of the readings to each of us who are
also called is to also be lived out as those who are chosen. This is not a once
for all response, but a constant one since the invitation is constant. In order
to be regarded as chosen, the ones called must manifest through their lives in
deeds of love and service that the invitation to participate in the feast has
been accepted.
Thus while the good news is of an open invitation to everyone who is willing to listen leaving no one out, the fact remains that the response has to be shown through the actions of ones life. Not all who are invited are receptive to the invitation of the Lord and thus not all will bring forth the deeds of righteousness expected of the invitees. Those invited are expected to wear the wedding garment.
Thus while the good news is of an open invitation to everyone who is willing to listen leaving no one out, the fact remains that the response has to be shown through the actions of ones life. Not all who are invited are receptive to the invitation of the Lord and thus not all will bring forth the deeds of righteousness expected of the invitees. Those invited are expected to wear the wedding garment.
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