Jijo Kandamkulathy, CMF
Claretian Publications, Macau
28TH SUNDAY IN ORDINARY TIME – YEAR A
Mt 22:1-14
The wedding feast is the biblical image of the encounter of love between the Lord and Israel. In the parable, the bridegroom—the son—is Jesus, and the bride is the whole of humanity. The banquet is the happiness of the Messianic era. Whoever accepts the proposal of the gospel and enters the kingdom of God experiences the most authentic and deepest joy.
The servants are sent to invite the guests. The first invitees did not come to the party; they didn’t have the heart to abandon their interests, their field, and business. They did not need a banquet; they felt satiated, believing that they already have what is needed for a life without problems.
The guests gathered from along the streets and squares are people of the whole world—the bad and the good, without distinction. In fact, it gives priority to those who do not have merits. It’s a subtle way of alluding to the complete gratuitousness of God’s love and the fact that “while we were yet sinners, Christ died for the ungodly” (Rom 5:6).
This reminds us that the people of God is made up of people who are bad and good. It is an invitation to cultivate an understanding of human weakness and to keep the doors open to all our communities. The poor, the marginalized, those who feel rejected in the church must find a place where they feel accepted, understood and valued.
The curtain could fall on this sweet and charming scene of everyone being part of the banquet. Instead, here the parable continues with an episode that seems to ruin everything. The king enters the room, browses at the guests, and gets angry with a guest who did not wear the proper attire. He treats him with unprecedented harshness, even unjustified, considering the venial sin. Those who joined the joyful feast cannot but be stunned. How do you explain that?
This second part of the parable is not the continuation of the first. It is a new parable that is isolated and interpreted without reference to the previous one. The theme that the evangelist wants to focus on in this second part is the possibility, even for those who have accepted the invitation to enter the kingdom of God to turn away from the logic of the Gospel. They risk failure as those who declined the invitation. One might wonder, in the meantime, that among all those who were considered unworthy and originally excluded from the banquet, only one was actually unworthy. The rest were only perceived to be unworthy by prejudices.
The new life of the Christian is often compared in the New Testament to a new dress, worn on the day of baptism. It is not enough to have received the sacrament; one needs to assume the appropriate behavior. One cannot present oneself with the rags of old life: adultery, dishonesty, disloyalty, and moral debauchery.
As for the punishment inflicted on the man without a wedding attire, it should be noted, above all, that this rough way of expression is typical of Matthew. Only Mathew uses the expressions “thrown out into extreme darkness” (Mt 8:12; 23:30) and “where there will be weeping and gnashing of teeth” (Mt 13:42-50; 23:30; 24:51). The other evangelists do not use this language.
Matthew writes to the Jews who are used to be encouraged and reprimanded by their preachers with these strong cultural expressions. This fact should be kept in mind to avoid being an absurd and even blasphemous image of God, a God without heart and without mercy.
The purpose of the evangelist is to remind Christians of his and our communities of the seriousness of which they assume and carry out their baptismal commitments.
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