Many are called, but few are chosen

Once more Jesus spoke to them in parables, saying: ‘The kingdom of heaven may be compared to a king who gave a wedding banquet for his son. He sent his slaves to call those who had been invited to the wedding banquet, but they would not come. Again he sent other slaves, saying, “Tell those who have been invited: Look, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready; come to the wedding banquet.” But they made light of it and went away, one to his farm, another to his business, while the rest seized his slaves, maltreated them, and killed them. The king was enraged. He sent his troops, destroyed those murderers, and burned their city. Then he said to his slaves, “The wedding is ready, but those invited were not worthy. Go therefore into the main streets, and invite everyone you find to the wedding banquet.” Those slaves went out into the streets and gathered all whom they found, both good and bad; so the wedding hall was filled with guests.

‘But when the king came in to see the guests, he noticed a man there who was not wearing a wedding robe, and he said to him, “Friend, how did you get in here without a wedding robe?” And he was speechless. Then the king said to the attendants, “Bind him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.” For many are called, but few are chosen.’

- Matthew 22:1-14

Jesus tells another parable, as he responds to the chief priests and elders of the temple after they've asked him by what authority he cleansed it. In yesterday's reading, Jesus extended his response to the temple leadership with a parable about the vineyard owner and the evil tenants who murdered his son. Today Jesus continues with the parable of the wedding feast. We know that Jesus has often been referred to as a bridegroom already in the gospels. John the Baptist refers to Jesus as bridegroom in John's gospel (John 3:29). But, more to the point, in our current gospel of Matthew, Jesus has already referred to himself this way (in chapter 9) when he said, "The wedding-guests cannot mourn as long as the bridegroom is with them, can they?" In that reading from chapter 9, Jesus linked his status as bridegroom to the illustration of new wine needing new wineskins, and here in Jerusalem we have a similar, but more developed theme.

"The kingdom of heaven may be compared to a king who gave a wedding banquet for his son. He sent his slaves to call those who had been invited to the wedding banquet, but they would not come. Again he sent other slaves, saying, 'Tell those who have been invited: Look, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready; come to the wedding banquet.' But they made light of it and went away, one to his farm, another to his business, while the rest seized his slaves, maltreated them, and killed them." Everyone is invited to this wedding banquet - Jews and Gentiles, the whole world. We recall once more that Matthew's gospel was written for an audience composed of many Jewish members. Clearly, and especially in light of yesterday's parable, the history of spirituality in our Scripture tells us that it is the Jews who are the first invited to this wedding feast. As in yesterday's parable, the servants or slaves of the king are sent out repeatedly to call all to this wedding feast of the bridegroom, his son. Many simply do not come, others ignore the repeated calls, focusing instead on business, or farming, and still others seize the slaves, mistreating and killing them. These slaves calling all to the banquet, in repeated sequence of calling and refusal, are the prophets sent through the ages.

"The king was enraged. He sent his troops, destroyed those murderers, and burned their city. Then he said to his slaves, “The wedding is ready, but those invited were not worthy. Go therefore into the main streets, and invite everyone you find to the wedding banquet.” Those slaves went out into the streets and gathered all whom they found, both good and bad; so the wedding hall was filled with guests." My study bible notes that the burning of the city has historically been linked to the burning of Jerusalem in A.D. 70, and this is seen as a prophetic parable by Jesus. Going into the main streets (translated as "highways" elsewhere) is seen as going into the Gentile world. This parable and its prophetic nature will later be understood to indicate the sending out of the apostles among the Gentiles, after Jesus is rejected by the Jewish leadership. Everyone is now invited to this banquet, good and bad, so that the wedding hall is filled.

"But when the king came in to see the guests, he noticed a man there who was not wearing a wedding robe, and he said to him, 'Friend, how did you get in here without a wedding robe?' And he was speechless. Then the king said to the attendants, “Bind him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.” For many are called, but few are chosen." And here we get a new theme of prophecy coming into this parable, this illustration of what has been, what is happening and what is to come. This wedding feast is an illustration of the ultimate union that all are called toward. Judgment is the theme that is introduced. This reconciling is for all people, and all are called to this wedding feast. But once there, we must be properly dressed to receive and celebrate this gift we're offered; we must be ready to receive it, prepared for this feast. My study bible has a helpful note for our historical understanding: "The wedding garment is provided by the host. To be at the wedding improperly dressed indicates one who is uninvited or who, having been invited, rejects the host's hospitality. In the Church, the wedding garment is true repentance and righteousness--the way of salvation--gained only by the grace of God."

So, in this parable, we have a very simple, direct and vivid illustration of a radical shift in understanding of spiritual reality. The slaves and servants who've been sent before, and rejected or mistreated, now reflect a different reality and understanding. Now, everyone is invited to this banquet, and all may crowd the wedding hall. But, once there, the eligibility of a guest for this feast has a criterion for determination: the acceptance of the host's grace, the gift that has been offered, the opportunity for this celebration of union of the bridegroom.

Again, as in yesterday's commentary, I think it's important to think of this story in light of Advent. As we move toward our celebration of the birth of this bridegroom, incarnate in our world, how do we prepare? How do we think of this parable that illustrates the radical change in spiritual understanding that this event, this great light dawning in the world, will bring? Do we understand what it is to be called? To accept an invitation? To accept the grace of the king? What is the gift that we are offered, and how does this parable treat our refusal? If we pay attention to its teaching, we're all called. We may all show up for the feast. What does it mean that we must accept the grace and the gift of the host in order to celebrate it? How do you receive it? Today, what does it ask of you in preparation for the feast?