Sarah's children's story reminded me of an event 25 years ago when my
husband and I threw a dinner party for our covenant group. We were
newly married, and our Bible study group was going to come to our
house for the first time. We made a pie and a cake, and then nobody
came. We seriously wondered, "Are we sure that we mailed the
invitations to the right addresses?" What a disappointment!
Let's take a minute to look at some customs in the time in which
Jesus lived. It's important for us to know this so we can understand
the sequence of events in this parable. There are Middle Eastern
practices related to giving banquets or the extending of invitations.
Here's how it is supposed to happen: An initial invitation is sent.
This is a "save-the-date" kind of invitation. Save the date
for a banquet. That's the first invitation, and those who are invited
give their response at that time. On the day the banquet is to occur,
the guest list has been finalized and the host makes preparations
according to the exact number of people coming. There is no
refrigeration, so on the day of the banquet the animals are killed
and butchered and put on the spit over the fire. When the host
senses that dinner is almost ready, the servants are sent out to
issue the second invitation to the folks on the guest list.
"The hour has come. Come now to the banquet. It's ready!"
In the situation described by Jesus, all went according to plan
except that at each turn, at every point in the process, the King's
invitation was spurned, and the people refused to come. Adding injury
to insult, those who rejected the invitation actually mugged the
messengers and a very serious Plan B was put into action. A similar
parable in the gospel of Luke gives the reasons why the folks didn't
come to the banquet. These are lame excuses, some of them
probably flat-out lies, to indicate a total insult, the ultimate
rudeness toward the host. In Matthew's version, however, there
are some unique features, and the parable's immediate context will
point us to a particular interpretation. Our method for getting
there is going to be unusual, so hang in there with me.
In Matthew's chronology, this is the last week of Jesus' life. Two
days ago he entered Jerusalem triumphantly, and yesterday he came
onto the temple mount and dismantled all the money changer tables and
displayed his anger towards the subversion of the spiritual aspect of
worship. He has in the previous chapter given two other parables, the
parable of the two sons and the parable of the tenants that talk
about rejecting the Messiah. By this time the chief priest and the
Pharisees know full well that Jesus is talking about them. It says so
in the previous paragraph. In this light, this third of the three
parables invites us to read an interpretation that the Pharisees
would get unmistakably. For this reason, this particular parable,
unlike most other parables, is in fact to be read allegorically.
Ordinarily we don't use an allegorical method of interpretation, but
in this case Jesus is clearly giving his message in allegory.
What does this parable mean to those who first heard it it? It is a
parable about God's invitation first to the chosen people, the Jews,
and then to the entire world, to believe in Jesus the Messiah. In
verse three, the first invitation is given. Now allegorically
speaking, we understand that to mean the period of the prophets in
the Old Testament, that whole time in which God was interacting with
his chosen people the Hebrews. The messages given through Isaiah,
Joel and Micah (among many prophets) included the first invitation
pointing to the One who was to come, the Messiah. And that was part
of the corporate consciousness and focus of the people of God towards
a day when the Messiah would come. They don't know the exact time
yet, or the exact circumstances, which is why it is consistent with
this first invitation, but it's the save-the-date kind of invitation;
save a place in your heart for the coming of the Messiah.
The second invitation is referred to in verse four, when Jesus says
the king sent some more servants after the first guest list had
refused to come. This invitation was delivered personally by
Jesus Christ - God visiting us in bodily form, to be in our midst. He
did the things the Jews recognized as Messianic things; he spoke
words consistent with those of the prophets, and he invited the
people to come to the party, so to speak.
What was happening here is that the Jewish elite, the folks who were
the professional Jews, rejected Jesus. They're the ones Jesus had the
hardest time with - the Pharisees, the chief priests, those who had a
vested interest in Judaism staying exactly the way it was - because
the Messiah would come and displace them from the seat of power. For
various reasons, including hardness of heart, those contemporaries,
those professional Jewish elite, did not respond to the Messiah. In
fact, the references in verse six and seven point to the persecution
of prophets, of John the Baptist, of the apostles later, and include
a reference to Jesus' own death which would be coming in just a few
days.
The parable now takes a scary turn in Verse 7. We see the king
enraged that his invitation was so rudely rejected. He sends his army
to destroy those murderers and burns their city. To what does this
refer? Is it a reference to the final judgment? Maybe, but it seems
irresistible to interpret it as a foretelling of a catastrophic event
- the takeover by the Roman Nero in 63 A.D. and the destruction of
the Temple in 70 A.D. If this prediction were to be fulfilled,
the professional Jews who depended on the temple for their rituals
and for their status would find themselves without any support or any
kind of props for their religion.
And then we see there is a third invitation. This one starts at verse
eight. One reason why we take this allegorically is, if the cities
burned and two sets of servants are gone, the King in the story still
has servants to send out because the banquet is still ready. That is
a very hearty dinner awaiting there on the table. But that is what
Jesus is saying, that what is being offered here is not a meal but
salvation, salvation in Jesus Christ. So the third invitation,
indicated there in Verse 10, is extended to all now. Before it was to
the Jewish elite, then to kind of the riffraff among the Jews, and
now this third invitation is extended to - quote - "anyone
you can find." Anyone. Both good and bad, worthy and
unworthy. "Bring 'em on in," Jesus says.
The invitation is extended to those you'd expect to be
responsive, as well as to those who are unlikely candidates for
something so special. Now in Matthew's version of this parable, we
have some interesting, unique points that have to do with the
inclusiveness of the gospel of Jesus Christ. Jesus' salvation is made
available to everyone. It isn't just for people who are rich. It
isn't just for people who are smart. It isn't just for people who
appear religious. It isn't just for people who are successful in the
world. In fact, the gospel of Jesus Christ is directed to all people,
of all races, of all kinds, of all abilities, of all interests, from
every country around the world. The gospel is available and offered
to all.
Please hear the distinction between Christ's inclusive invitation and
the concept of "universalism." (Universalism would
say that everyone, regardless of their religious faith and world view
will be saved. People who hold this view believe that one need
not know or trust in Jesus Christ to receive eternal life.) Christ's
inclusivity does not say that every person is saved automatically.
But the invitation to know Jesus Christ is given to every person
without discrimination. It was this promise that was so shocking and
offensive to the Jewish leadership. They were heavily invested in
looking like they deserved blessing. They were heavily invested in
outward appearance regardless of what was going on in their hearts.
And so they were outraged that the spiritual riffraff, the scum of
the earth - the "sinners," you understand - were offered a
place at God's banquet table. This is the parable's first message.
But this parable does not let us stop there, because there is the
problem of this guy who ends up in the wedding feast without the
right clothes on (verses 11 through 13). We have to assume that it
was part of the hospitality of the Jewish host to provide the
appropriate attire, particularly with this group, who by all outward
appearances, would not appear to be ready or suitable for such a
wonderful feast. So we speculate that the host provides the clothing.
But one guy somehow approached the table without the proper clothing.
When asked about it, probably all he needed to have said was, "Oh
my gosh, I don't have the right clothing on. Do you have an extra
pair of slacks?" or "Do you have a tie or a coat?" But
no, he was speechless. He was there without the proper clothing,
apparently by choice. This points to the second message of the
parable: the exclusivity of the gospel.
The inclusivity of the gospel means that everybody is invited, but
staying at the party apparently requires something critically
important. There are standards by which our attendance and our
behavior will be evaluated. Matthew tends to emphasize the idea of
judgment, a theme that runs through his gospel. God welcomes the
repentant sinner always, and God is also on the lookout for evidence
that that repentant sinner's faith is genuine and committed. The
appropriate banquet garment is perhaps God's righteousness and a
readiness and openness to the transforming work of Christ in his
life. What this means is that the gospel is open to everyone, but as
one receives it, one receives the gospel on God's terms, not one's
own terms. How many times I've heard people explain the terms
under which they will participate in the Christian life. They
tell me, "Well, you know, I'm a Christian, but I don't go to
Church. I don't believe in church. Christians are a bunch of
hypocrites, and so I don't want to go." And my answer to them
is, "Well, you know, if you believe that Christians are a bunch
of hypocrites, then there's always room for one more."
What Jesus is teaching in his parable is that God sets the terms for
our engagement with him. We don't have the privilege of saying,
"Okay. I'm going to be a Christian, and I'm going to do this and
this and this, and I'm not going to repent of this sin. This one I
can give up, but not that one. And Lord, since your gospel of grace
is so abundant, then you just have to let me in." And God says,
"Oh no I don't." God is the one who sets the terms. We have
to be careful to acknowledge that we are not the ones who define the
basis of God's acceptance. A denomination does not set the terms.
Jesus, though, sets the terms, and obedience and discipleship are
part of those terms. You are welcome - every person here is
welcome - but stand back, because the Lord wants to transform you and
me and change us and make us new according to his version of what we
are to be.
Our opening Scripture from Isaiah 61 demonstrates that God sets the
terms, but he also provides that robe of righteousness. Isaiah 61:10:
"I delight greatly in the Lord for he has clothed me with
garments of salvation and arrayed me in a robe of righteousness."
Surely the robe that God gives us is that which is our spiritual
covering in Jesus Christ. But more than that, God's Holy Spirit
dwells in us, transforming our lives and helping us to want to live a
life that reflects the love and the grace and the truth of our God.
The Christian life is meant to represent and give thanks for the
grace of God's invitation to a brand new life.
This concept in Matthew points to a final judgment. We read of the
wailing and gnashing of teeth in this passage. Then the king, feeling
the guy's answer to the question was inadequate, asks "How did
you get in here without wedding clothes?" and threw him out of
the party. "You want in, but if you can't be a true part of the
party, then you don't have a place here." A hard word, a
word of judgment.
Matthew brings that judgment theme back in coming chapters. God will
be the one to determine whether or not we have been to the party
according to his terms. For those of you frightened by that prospect,
the word of grace is that if you want to be at the party, God will
change your life. Ask him for that. God is the one, by his Spirit at
work in our hearts through faith, to transform us and to conform us
to his image. We don't work for that, and we don't have to feel that
at any moment we could lose everything. If you want what God has to
offer, it is a daily exercise of discipleship to receive what God has
graciously given.
The invitation has been extended. The pleasure of your company is
requested, God says. The gospel is the engraved invitation. Jesus
Christ died on a cross and said, "Come to me." The
invitation took many forms. The woman at the well after encountering
Jesus in John 4 went back to her town and said to them, "Come
and see the man who told me everything I ever did. Could this be the
Christ? " We have to investigate the claims that Christ has
made, the exclusive claims that Christ has made that salvation is
found in no one else but him, but salvation for all is available in him.
The invitation includes a call to ministry. Jesus said, "Come
follow me, and I will make you fishers of men and women."
Perhaps for you the invitation is a call to trust. In Matthew 11
Jesus said, "Come to me, all you who are weary and burdened, and
I will give you rest. Take my yoke upon you and learn from me."
For some of you today, God's invitation may be coming in the call to
welcome Christ into your life. Perhaps the invitation is still on
your kitchen table unanswered. Jesus said to Zaccheus, the short
little guy, the tax collector that everyone despised, " Come
down from that tree. I want to come stay at your house today."
Jesus wants to stay at your house. Is it ready for him?
And certainly to all of us is a call to eternal life. One of the last
verses in the whole Bible, Revelation 22:7, says "Come, and let
him who hears the invitation say, 'Come. Whoever is thirsty, let him
come, and whoever wishes, let him take the free gift of the water of
life.'" That's the nature of the invitation Jesus gives us. And
the best response is to come to the party.
Come to the banquet hall. Your entrance is based only on your faith
and your trust in Jesus Christ as Savior and Lord. But you come. And
you come to the party, not only by that personal prayerful
transaction with God, but you come by coming to church, coming to
class, coming into fellowship, joining a Bible study, showing you're
serious about the faith that has taken birth in your heart.
Staying at the party means putting on a new set of clothes as
evidence that that faith is genuine and ongoing. In the letter of
Paul to the Colossians, the exhortation is given:
"Therefore, as God's chosen people, holy and beloved, clothe
yourselves now with compassion and kindness, humility, gentleness and
patience and over all these virtues put on love, which binds them all
together in perfect unity."
I have used this verse in wedding ceremonies. Everybody, especially
at weddings, takes great care choosing what they're going to put on
that day. Months of planning has gone into the decision about what
the bride will wear, what the groom will wear. The mother of
the bride has taken at least that long to figure out what she will
wear. And yet our exhortation on that occasion is to put on something
of lasting eternal value. God's garment will always fit, and it will
always be useful because it is compassion, kindness, patience, and
love.
The invitation has been issued. Many of you have responded to it and
are arrayed with beautiful clothing of Christ's righteousness, right
behavior, a right relationship with God, and with salvation. Those of
you who haven't yet said, "Yes" to God's invitation, please
don't leave today without doing so!
Come. There's a place for you at the table. Come and watch what Jesus
Christ does in your life.
Let's pray. Oh gracious God, how thankful we are that your invitation
has been extended to everyone. We pray for those who haven't yet
replied. We pray for those whose invitations are still in the mail;
for those who are receiving it through the ministry of missionaries
and friends around the world. We pray, Lord, for those who know that
salvation is found in you, but for some reason or another are holding
back. We pray that you would so minister and be so present and
powerful in their lives that they cannot help but put, "Yes. I
will come," at the bottom of their invitation. Help them
and us to be open to what you will do to transform our lives. Thank
you so much for the deep, deep privilege and gift your salvation is
to us. We rejoice and give thanks in the name of the One who made it
possible for us, Jesus Christ the Lord.
Amen.
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