Friend, how did you come in here without a wedding garment?

 

 And Jesus answered and spoke to them again by parables and said:  "The kingdom of heaven is like a certain king who arranged a marriage for his son, and sent out his servants to call those who were invited to the wedding; and they were not willing to come.  Again, he sent out other servants, saying, 'Tell those who are invited, "See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready.  Come to the wedding."'  But they made light of it and went their ways, one to his own farm, another to his business.  And the rest seized his servants, treated them spitefully, and killed them.  But when the king heard about it, he was furious.  And he sent out his armies, destroyed those murderers, and burned up their city.  Then he said to his servants, 'The wedding is ready, but those who were invited were not worthy.  Therefore go into the highways, and as many as you find, invite to the wedding.'  So those servants went out into the highways and gathered together all whom they found, both bad and good.  And the wedding hall was filled with guests.  But when the king came in to see the guests, he saw a man there who did not have on a wedding garment.  So he said to him, 'Friend, how did you come in here without a wedding garment?'  And he was speechless.  Then the king said to the servants, 'Bind him hand and foot, take him away, and cast him into outer darkness; there will be weeping and gnashing of teeth.'  For many are called, but few are chosen."

 

- Matthew 22:1-14 

 

In our current readings, it is Holy Week, and Jesus is in Jerusalem.  He is teaching daily in the temple, and has begun His sparring with the criticisms and questions of the religious leaders.  He has entered into the Holy City in His Triumphal Entry, and cleansed the temple.  Yesterday we read that Jesus said to the religious leaders, "Hear another parable:  There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower.  And he leased it to vinedressers and went into a far country.  Now when vintage-time drew near, he sent his servants to the vinedressers, that they might receive its fruit.  And the vinedressers took his servants, beat one, killed one, and stoned another.  Again he sent other servants, more than the first, and they did likewise to them.  Then last of all he sent his son to them, saying, 'They will respect my son.'  But when the vinedressers saw the son, they said among themselves, 'This is the heir.  Come, let us kill him and seize his inheritance.'  So they took him and cast him out of the vineyard and killed him.  Therefore, when the owner of the vineyard comes, what will he do to those vinedressers?"  They said to Him, "He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons."  Jesus said to them, "Have you never read in the Scriptures: 'The stone which the builders rejected has become the chief cornerstone.  This was the LORD's doing, and it is marvelous in our eyes'?  Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it.  And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder."  Now when the chief priests and Pharisees heard His parables, they perceived that He was speaking of them.  But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet. 

 

  And Jesus answered and spoke to them again by parables and said:  "The kingdom of heaven is like a certain king who arranged a marriage for his son, and sent out his servants to call those who were invited to the wedding; and they were not willing to come."  Jesus builds upon His preceding parables of the coming of the Kingdom, and the transfer of its stewardship from the faithless leaders who will seek to put Him to death, and to another people made up of faithful Jews and Gentiles.  This parable is set as a joyful wedding banquet (see Matthew 25:1-13), for, my study Bible says, Christ is often called the "Bridegroom" (Matthew 9:15; John 3:29).  St. Paul uses a marriage analogy for the Kingdom as well (Ephesians 5:21-33).  In this parable,  my study Bible explains, the repeated sending out of servants shows the Father's great desire to have His people with Him in the Kingdom.  This first group is interpreted to be Moses and those with him.  These groups call those initially invited -- the Jews.  The third group represents the apostles sent to the Gentiles; that is, those who were not initially invited, but are now called.  

 

"Again, he sent out other servants, saying, 'Tell those who are invited, "See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready.  Come to the wedding."'  But they made light of it and went their ways, one to his own farm, another to his business. And the rest seized his servants, treated them spitefully, and killed them."  My study Bible tells us that the oxen represent the sacrifices of the Old Covenant, while the fatted cattle represent the eucharistic bread of the New Covenant.  The word "fatted" in the Greek is better translated "wheat-fed," or even more literally meant as "formed of wheat").  So, both Old and New Covenants are fulfilled at the wedding of Christ and His Church.  This second group of servants is meant to be understood as the prophets who came after Moses.  These first two groups call those who were initially invited to the wedding feast of God and God's people -- the Jews.  

 

"But when the king heard about it, he was furious.  And he sent out his armies, destroyed those murderers, and burned up their city."  According to St. John Chrysostom, my study Bible notes, here Christ is prophesying the destruction of Jerusalem by the Romans in AD 70, and is thereby attributing this destruction to an act of God rather than simply to that of human beings.  Nonetheless, God showed God's patience and mercy by waiting some forty years from the time of Christ, which gave the entire generation a chance to repent.  

 

"Then he said to his servants, 'The wedding is ready, but those who were invited were not worthy.  Therefore go into the highways, and as many as you find, invite to the wedding.'  So those servants went out into the highways and gathered together all whom they found, both bad and good.  And the wedding hall was filled with guests.  But when the king came in to see the guests, he saw a man there who did not have on a wedding garment.  So he said to him, 'Friend, how did you come in here without a wedding garment?'  And he was speechless.  Then the king said to the servants, 'Bind him hand and foot, take him away, and cast him into outer darkness; there will be weeping and gnashing of teeth.' "  My study Bible informs us that the wedding garment would have been provided by the king, and so therefore this man had no excuse for not wearing one; therefore he is speechless.  His refusal to wear the garment that was provided illustrates those who refuse God's hospitality -- or who want God's Kingdom on their own terms.  My study Bible says that specifically, the garment refers to the baptismal garment, and by extension, a life of faith, repentance, virtue, and charity.  Without these, a person will ultimately be cast into outer darkness.

 

"For many are called, but few are chosen."  Once again, we recall that for many is an Aramaic expression which means "for all."  Jesus has used their same expression at Matthew 20:16, in the ending to His parable of the workers in the vineyard (see Matthew 20:1-16).  

 

 In today's parable of the wedding feast, it becomes all too easy to perhaps recognize things that are very common to us today.  We're always absorbed in our own business, in the business of life, the pursuits of ambition of one sort or another, our own self-interest and what we think we need to do.  We can recognize such reality in the actions of those in the parable Jesus specifies:  they made light of the great plans of the king of a wedding feast for his son, and went their ways, one to his own farm, another to his business. This sort of complacency might be something we're all familiar with.  Who cares about the things that haven't happened yet, or the things we might hear about that the King, Christ, teaches us about in a sense of a place and reality that is far away from us?  We're all busy with our own plans, and it can't be all that important if it doesn't seem to be something that touches our lives and what we're concerned with.  Moreover, those nagging messengers, calling us toward something we don't want to think about, and don't want to have to acknowledge or prepare for, are just the problem themselves.  Their message is, in some sense, annoying.  Or perhaps like the religious leaders described in our present Gospel, there are other things they care about which are being threatened by the message of the messengers.  A very brutal and simple solution is just to get rid of the messengers.  Then they won't bother us with their calling us back to other responsibilities we don't want to hear about.  This is also a common way to brush off what is inconvenient, or somehow threatening to our way of life, to who we think we are.  For, how do we prepare for this wedding feast after all?  Does it require of us some kind of sacrifice, or change of our own behavior on some terms?  If we were to put ourselves in the shoes of the king in this parable, would we not tire of those who do not love nor care for us, nor respect us, and go out and call others -- to find others more worthy of this wedding feast being offered?  The parable serves as a kind of warning in tandem to St. John the Baptist's warning to the Pharisees and Sadducees who began coming to his baptism after the multitudes of the people, "Brood of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance, and do not think to say to yourselves, We have Abraham as our father.' For I say to you that God is able to raise up children to Abraham from these stones" (see Matthew 3:7-12).  That God is able to raise up children to Abraham from the stones tells us a great deal of wisdom, that our complacency or lack of attention to the real value of our faith ignores God's infinite creative power.  We are loved by God, so much so that God sent His Son to die on the Cross in order to offer us salvation and welcome to God's Kingdom -- but to take that love for granted invites a different kind of outcome.  To disrespect and abuse it is something that has consequences; the same is true of our abuse of God's messengers, those who are willing to bear God's word.  So the call can always go out to others, even "to all," as is the generous word of Christ who died for all, and offered salvation to all.  But we still need that wedding garment; the respect for true value, for what we're offered in love and total mercy, still counts for something, for abuse of the reality of God is not worthy of that Kingdom.  To treat God with abuse is another way of blaspheming the Holy Spirit, spurning the message of the prophets, the Spirit sent as our Helper.  It is, effectively, a way to show we do not value the life we're offered.  If it was worth it to Christ, to God's salvation plan, to die of love for us all, then how can we prize that love and sacrifice cheaply?  Let us turn to the gift we're offered with gratitude.  In the end, Jesus says that "many are called, but few are chosen."  Let us endeavor to be among the chosen, and receive such a gift we're offered with proper gratitude, and cherish the wedding garment He offers us.

 

 

 

 

 

Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it. And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder

 

 "Hear another parable:  There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower.  And he leased it to vinedressers and went into a far country.  Now when vintage-time drew near, he sent his servants to the vinedressers, that they might receive its fruit.  And the vinedressers took his servants, beat one, killed one, and stoned another.  Again he sent other servants, more than the first, and they did likewise to them.  Then last of all he sent his son to them, saying, 'They will respect my son.'  But when the vinedressers saw the son, they said among themselves, 'This is the heir.  Come, let us kill him and seize his inheritance.'  So they took him and cast him out of the vineyard and killed him.  

 

"Therefore, when the owner of the vineyard comes, what will he do to those vinedressers?"  They said to Him, "He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons."  

 

Jesus said to them, "Have you never read in the Scriptures:

'The stone which the builders rejected

Has become the chief cornerstone.

This was the LORD's doing,

And it is marvelous in our eyes'?

"Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it.  And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder."  Now when the chief priests and Pharisees heard His parables, they perceived that He was speaking of them.  But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet. 

 

- Matthew 21:33–46 

 

Yesterday we read that when Jesus came into the temple (the day after the cleansing of the temple), the chief priests and the elders of the people confronted Him as He was teaching, and said, "By what authority are You doing these things?  And who gave You this authority?"  But Jesus answered and said to them, "I also will ask you one thing, which if you tell Me, I likewise will tell you by what authority I do these things:  The baptism of John -- where was it from?  From heaven or from men?"  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say to us, 'Why then did you not believe him?'  But if we say, 'From men,' we fear the multitude, for all count John as a prophet."  so they answered Jesus and said, "We do not know."  And He said to them, "Neither will I tell you by what authority I do these things.  But what do you think?  A man had two sons, and he came to the first and said, 'Son, go, work today in my vineyard.'  He answered and said, 'I will not,' but afterward he regretted it and went.  Then he came to the second and said likewise.  And he answered and said, 'I go, sir,' but he did not go.  Which of the two did the will of his father?"  They said to Him, "The first."  Jesus said to them, "Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you.  For John came to you in the way of righteousness, and you did not believe him; but tax collectors and harlots believed him; and when you saw it, you did not afterward relent and believe him."

 

 "Hear another parable:  There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower.  And he leased it to vinedressers and went into a far country.  Now when vintage-time drew near, he sent his servants to the vinedressers, that they might receive its fruit.  And the vinedressers took his servants, beat one, killed one, and stoned another.  Again he sent other servants, more than the first, and they did likewise to them.  Then last of all he sent his son to them, saying, 'They will respect my son.'  But when the vinedressers saw the son, they said among themselves, 'This is the heir.  Come, let us kill him and seize his inheritance.'  So they took him and cast him out of the vineyard and killed him."   My study Bible explains that, in this parable, the man represents God the Father, and the vineyard refers to God's people.  The vinedressers are the leaders of the Jews who are entrusted to care for the people.  Each of the landowner's servants sent by the owner stands for an Old Testament prophet who comes to call people back to God.  But the son is a reference to Christ Himself.  When the son is cast out of the vineyard to be killed, this is understood on two levels, my study Bible explains.  First, that Jesus was killed outside of Jerusalem (Golgotha, the place of crucifixion, was outside city walls at that time).  Second, that He was crucified by foreign soldiers, not those of His own "vineyard."  

 

"Therefore, when the owner of the vineyard comes, what will he do to those vinedressers?"  They said to Him, "He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons."   Yet again, as noted in yesterday's reading and commentary, the religious leaders convict themselves.  

 

 Jesus said to them, "Have you never read in the Scriptures:  'The stone which the builders rejected has become the chief cornerstone.  This was the LORD's doing, and it is marvelous in our eyes'?  Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it.  And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder."  My study Bible informs us that this stone is Christ.  According to commentary by St. John Chrysostom, this is a saying which illustrates the two ways of destruction.  Those who fall on the stone are people who suffer the consequences of their sins while they are still in this life.  But those upon whom the stone falls are the unrepentant, who suffer utter destruction in the final judgment.  Similar references to the "cornerstone" which is a foundation and also a potential stumbling block is found at Isaiah 28:16; and quoted by Sts. Peter and Paul (see Isaiah 28:16; 1 Peter 2:6; Romans 9:33).

 

Now when the chief priests and Pharisees heard His parables, they perceived that He was speaking of them.  But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet.  Once again, the religious leaders' hypocrisy should be noted.  They sought to lay hands on Him, but they feared the multitudes, who took Him for a prophet.

 

 One thing that is striking about Jesus is that, although He clearly demonstrates His foreknowledge of His death in this parable, He nevertheless continues to speak out in condemnation of those who will seek to put Him to death.  In other words, He both warns them and criticizes them at the same time -- telling the truth they don't want to hear and confronting the ones who will bring Him to the Roman authorities with false charges of treason.  These religious leaders are corrupted.  Their places are what are important to them, as Jesus will go on to say in chapter 23.  But today's parable speaks clearly about judgment, and how that judgment happens.  The One whom they will seek to put to death -- who will be crucified through their manipulations -- is also the One who is the stone.  This stone, ultimately, is the stone of judgment.  As testified to by Isaiah the prophet and subsequently Sts. Peter and Paul in their letters, the stone of judgment is ultimately one that is both a "stumbling stone and rock of offense and whoever believes on Him will not be put to shame" (Romans 9:33).  Jesus Himself quotes from Psalm 118:22-23 in today's reading to tell these religious leaders just that -- that the One whom they will seek to put to death ultimately will rule in this position of authority and judge, and that He will become the new foundation, the chief cornerstone.  It is His authority which will prevail, and "the kingdom of God will be taken from you and given to a nation bearing the fruits of it.  And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder."  Nonetheless, these men will still seek to put Him to death.  But it is their very failure to repent which will determine their own outcome.  So we have Christ's bold words today for ourselves as well.  How can we understand what He is teaching here?  How do we understand them for ourselves?  We live in a world in which material outcomes are seemingly all that there is.  Surely Jesus' death on the Cross was convincing for many that His claims to be the Christ were untrue.  But where does faith come into it?  And how do we understand this death of the Son?  One of the first ways to understand the parable He teaches in today's reading is to grasp that merely laying claim to something is not necessarily a truly effective power.  We can't grasp the mysteries of the kingdom of God simply by claiming them for ourselves; they don't work that way.  Faith doesn't work that way.  And the spiritual power of the kingdom of God doesn't work that way.  It is not something we can control and manipulate, and our faith is not magic.  The image of Christ as this chief cornerstone functions to give us a concept of a foundation, something which is ignored or abused at one's own peril.  It cannot be moved or persuaded through means other than the truth, for it is God's presence and therefore the ultimate reality.  This foundation stone is like a throne, it conveys authority, and it teaches us about the purpose of Christ's Incarnation:  to establish God's kingdom in this world and invite all those in who wish to follow Him.  In this sense, we can observe evil around us, that which opposes God.  In this sense, the world is a kind of battleground in which we are tempted (as imaged by Christ's time in the wilderness; see Matthew 4:1-11).  Thus we are invited to do as He did, and to engage in the "good fight" of faith (1 Timothy 1:18; 6:12; 2 Timothy 4:7), putting on the "whole armor of God" (Ephesians 6:10-18).  Jesus goes full into that battle, and as sovereign Son He leads that we may follow Him, and share in His courage and His love for us all, bearing the fruits of His true vine.