Matthew 22:1-14

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Introduction

The Parable of the Wedding Feast

22 And again Jesus spoke to them in parables, saying, 2 “The kingdom of heaven may be compared to a king who gave a wedding feast for his son, 3 and sent his servants to call those who were invited to the wedding feast, but they would not come. 4 Again he sent other servants, saying, ‘Tell those who are invited, “See, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready. Come to the wedding feast.” ’ 5 But they paid no attention and went off, one to his farm, another to his business, 6 while the rest seized his servants, treated them shamefully, and killed them. 7 The king was angry, and he sent his troops and destroyed those murderers and burned their city. 8 Then he said to his servants, ‘The wedding feast is ready, but those invited were not worthy. 9 Go therefore to the main roads and invite to the wedding feast as many as you find.’ 10 And those servants went out into the roads and gathered all whom they found, both bad and good. So the wedding hall was filled with guests.

11 “But when the king came in to look at the guests, he saw there a man who had no wedding garment. 12 And he said to him, ‘Friend, how did you get in here without a wedding garment?’ And he was speechless. 13 Then the king said to the attendants, ‘Bind him hand and foot and cast him into the outer darkness. In that place there will be weeping and gnashing of teeth.’ 14 For many are called, but few are chosen.”

This week we reach the beginning of chapter 22, which actually wraps up Jesus’ interaction with the chief priests and Pharisee inside the Temple walls. As a brief recap, this particular interaction started back in verse 23 of chapter 21 when they publically challenged his authority, this is when it all began. Jesus had ridden in on a donkey, symbolizing his assertion that he was Israel’s Messianic King, he had overturned the Temple tables of the money changers, and healed many who were blind. Jesus had created quite a stir, and while it was obvious that Jesus was from God, for no one could have done the miracles that he had accomplished otherwise, the religious leaders challenged him. Jesus’ criticisms of Jerusalem’s religious practices had made them look bad in front of the people, but rather than repent and submit to him, they seek to arrest him. And they start by trying to bring a charge against him when they challenge his authority.

Responding with 3 parables

Jesus refuses to respond plainly to their challenge, because they’re unwilling to answer plainly his question about John the Baptist, but he does choose to answer them with three very sharp parables. And as I’ve pointed out before, these parables build upon themselves, Jesus’ indictment (or charge) against them grows in intensity as you reach the 3rd and final parable, the parable that we’re going to look at today.
In the first parable, the Parable of the Two Sons, Jesus’ focus is primarily upon their rejection of John the Baptist, that they were unwilling to repent and listen to John, and that even after it was obvious that John was from God, they refused to change their minds, and that even the tax collectors and the prostitutes were going into the kingdom of God before them.
In the second parable, the Parable of the Tenants, Jesus builds upon the first by showing the Pharisees that not only did they reject John the Baptist, but they’ve become like their forefathers who had a long history of rejecting, and even killing God’s messengers. In fact, the climax of the parable is that they’ve gone so far as to reject even God’s own son. In the parable, the master of the house, who represents God the Father, says this in verse 37,

37 Finally he sent his son to them, saying, ‘They will respect my son.’ 38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let us kill him and have his inheritance.’ 39 And they took him and threw him out of the vineyard and killed him.

Then shortly thereafter, Jesus quotes from Psalm 118, and tells them that he has become the stone that the builders rejected, the stone that they have rejected, but that God has made this stone the chief cornerstone of his kingdom. And that this turn of events is a marvelous thing! But because they have rejected him, the kingdom of God will be taken away from them and given to another people, producing its fruits. Which segways us into our parable today, starting in chapter 22.

God looks elsewhere

This parable emphasizes God’s intention to look elsewhere, to give his kingdom to a people producing its fruits. That while many are called, only a few will be chosen, those who embrace God’s Son by clothing themselves with faith and repentance.

Symbols

And like the other two parables the symbols here are pretty clear. The king is God the Father, the king’s son is Jesus, the servants are God’s prophets, the city is likely Jerusalem, and the outer darkness is punishment in Hell.

Critical Scholars & Luke 14

We also don’t find any parallel accounts of this parable in any of the other Gospels. However, there is one similar account in Luke 14, but the point of the parable there is very different, and Jesus gives it much earlier on in his ministry. Now, some critical scholars try to argue that these two separate accounts are actually two different contradictory versions of the same parable that were distorted over time, but just because the parables have certain similarities doesn’t mean they originated from the same parable or from the same event. Instead, there’s no reason Jesus couldn’t have used similar parables at different times to illustrate different points. And I mention this only because critical scholars love to see if they can find errors or contradictions within the Bible, but the truth is, they only seem to find them if already they assume they’re there. If you assume the Bible contains a multitude of errors you’re going to tend to find errors and contradictions where there aren’t any, coming up with all kinds of ellaborate theories that merely assume and are driven by their premise. In other words, “there must be errors,” therefore “I bet this is one over here.”

Parable of the Wedding Feast

Now, Jesus begins the parable in his typical fashion, by comparing the kingdom of heaven to something else, he sets up an analogy to teach us about this kingdom. And he says there, starting in verse 1,

22 And again Jesus spoke to them in parables, saying, 2 “The kingdom of heaven may be compared to a king who gave a wedding feast for his son, 3 and sent his servants to call those who were invited to the wedding feast, but they would not come.

Jesus compares the kingdom of heaven to a wedding feast, that a king gave for his son, and when the time of the feast arrives he sends out his servants to call upon those who were invited, but they will not come.

Jewish weddings

Now, it’s helpful to realize that wedding celebrations at this point in time, in their culture, were in many ways different than what we experience today. At that time, weddings often lasted multiple days, over the course of many meals. The invitations were sent out months in advance to ensure that everyone could attend, and on the first day of the wedding the guests would be notified when the banquet was ready. The event didn’t usually include same-day invitations, the wedding was almost always planned far in advance.

Invited but will not come

And in similar fashion, Israel had long been invited to this party, invited to celebrate the arrival of God’s kingdom, but when Jesus comes they refuse to attend. Israel, and particularly her religious leaders, were invited to this wedding feast long ago, but would not come. Though they had accepted the invitation (by having claimed to look forward to their coming Messiah, by circumcising their own children), when the feast had been prepared, they refused to come, they had reject God’s servants, they had reject John the Baptist, and they go back on their word, just like the Parable of the Two Sons (21:30), when the second son told his father that he would go, but then he didn’t. And they’re not only going back on their word, they’re insulting the very dignity of the king!
And we know from the OT and from the parables just before this one that this appeal to Israel’s leaders had been repeated throughout the centuries, and yet they continue to refuse, refusting even God’s own Son, increasing the weight of their betrayal to God’s call. We see this illustrated there, starting in verse 4,

4 Again he sent other servants, saying, ‘Tell those who are invited, “See, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready. Come to the wedding feast.” ’ 5 But they paid no attention and went off, one to his farm, another to his business, 6 while the rest seized his servants, treated them shamefully, and killed them.

So despite their unwillingness the first time, the king graciously sends more servants. He even tells them to say to those invited, “See, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready. Come to the wedding feast.” In other words, “I’ve prepared all of the best kinds of food for you, come to the feast!”

5 But they paid no attention and went off, one to his farm, another to his business, 6 while the rest seized his servants, treated them shamefully, and killed them.

Royal summons & dishonoring the king

Now, I think it’s important that we see the gravity of this situation. This isn’t just any wedding, or wedding invitation. This is a king putting on a wedding feast to honor his son, which would have been tantamount to a royal summons. It would have been an incredible honor to be invited to such an event, to be invited to the crown prince’s wedding, to honor the king’s son. Therefore, it would have been a great dishonor to refuse. The invitee’s absense would have been tantamount to dishonoring the king himself. So for the religious leaders of Israel to find “better” things to do than to come to the king’s banquet was on par with rebellion. To not attend was to make light of the event, and to make light of their king’s invitation, and to demonstrate their lack of concern for their king. They were more concerned with their own farms and businesses than they were with the affairs of their king.

“Better” things to do

And there’s nothing more reprehensible or evil than the devaluation of God’s worth and of God’s will. They owe their very life and breathe to him, they were even God’s chosen people, and not because they were any better than any of the other nations, but simply because God had shown them mercy, and yet when they’re called to celebrate the arrival of his Son, who will save them from their sins, they find “better” things to do. And I pray that we would not be a people who find “better” things to do, that we would always be about our Father’s business, willing to leave everything behind and to sell all that we have to posses such a great treasure as Christ, that we would rejoice in our salvation, that we would forever rejoice that we have seen his day.

Treated them shamefully

And they not only wouldn’t come because they found “better” things to do, but some of them went so far as to seize the king’s servants, to treat them shamefully, even killing some of them. Just as we saw portrayed back in verse 34 of chapter 21,

34 When the season for fruit drew near, he sent his servants to the tenants to get his fruit. 35 And the tenants took his servants and beat one, killed another, and stoned another. 36 Again he sent other servants, more than the first. And they did the same to them.

Indifference and violence

You see, while one group hated the king by their indifference toward him, others hated the king by their outright violence against him. And these are the two categories of rejection we face when we share the Gospel isn’t it? Those who reject the Gospel are usually either indifferent or hostile. And while indifference may seem tame, it equally dishonors God, and both indifference and outward hostility result in verse 7,

7 The king was angry, and he sent his troops and destroyed those murderers and burned their city.

You see, these men had spurned God’s merciful invitation, they rejected it with disdain and contempt. The king owed them nothing, yet he invited them to his son’s wedding anyway, and Israel’s religious leaders spurn God’s merciful invitation. The audacity of rejecting God’s mercy is incalculable. Rejecting the very thing we need, but do not deserve, is the pinnacle of pride. This is why Jesus has such strong words for these men.
So, not only will the kingdom be taken away from them as Jesus put it, back in verse 43 of of the previous parable, but their city will be destroyed. Each parable buiding upon the one before it, each time escalating Jesus’ threat of judgement against the Israeal’s religious leaders.

God looks elsewhere

Then we reach the point for which this parable was written, continuing there in verse 8,

8 Then he said to his servants, ‘The wedding feast is ready, but those invited were not worthy. 9 Go therefore to the main roads and invite to the wedding feast as many as you find.’ 10 And those servants went out into the roads and gathered all whom they found, both bad and good. So the wedding hall was filled with guests.

So, since those who were invited will not come, the king tells his servants to go out to the streets and invite as many as they can find, both the bad and the good.
Now, some of you may recall, one of Jesus’ more obscure parables back in chapter 13, usually called the Parable of the Net, where Jesus says this,

47 “Again, the kingdom of heaven is like a net that was thrown into the sea and gathered fish of every kind.

This is the imagery intended in our parable today. That God is indiscriminately casting a net into the sea, gathering fish of every kind, both the bad and good. In fact, this picture is what we experience today, going and making disciples of all nations (Matt. 28:19). And more than that, the imagery of the king’s servants going to the main roads and inviting as many as they can find paints a picture of an indiscriminate invitation to people of no particular standing. Just like verse 31 in the Parable of the Two Sons when Jesus tells the Pharisees, “Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you.”

Properly clothed

But the parable doesn’t end there, it continues there in verse 11,

11 “But when the king came in to look at the guests, he saw there a man who had no wedding garment. 12 And he said to him, ‘Friend, how did you get in here without a wedding garment?’ And he was speechless. 13 Then the king said to the attendants, ‘Bind him hand and foot and cast him into the outer darkness. In that place there will be weeping and gnashing of teeth.’ 14 For many are called, but few are chosen.”

The point here, is that while there will be many who outright reject Jesus, there will also be many who claim to receive him but will do so in vain. This is why Jesus emphasizes here that we must be properly dressed, that we would respond to his call with both faith and repentance, and bearing fruit by keeping with repentance. That we would be a people producing the fruits of his kingdom. For there “is no more guarentee of salvation [for us than those] born into [OT] Israel.”
On the day that Christ returns there will be many who merely gave lip-service to Jesus, but on that day, at the great marriage supper of the Lamb, they will not be prepared. For many will say, “Lord, Lord, let us in,” but Jesus will say to them, “only the one who does the will of my Father in heaven will enter the kingdom of heaven” (Matt. 7:21). Only those who are properly clothed will enter, and those who are not, will be bound hand in foot and cast into the outer darkness, where there will be weeping and gnashing of teeth (v.13).
So until that day, this people, the church, will be a mixed community. It will include genuine believers as well as imposters, just like the man standing inside without a wedding garment. Just like the parable of the sower, where many gave the appearance of life, but for various reasons failed to ever produce any fruit (Matt. 13:18-23). Or like the Parable of the Net that I read from earlier, where Jesus goes on to say,

48 When it was full, men drew it ashore and sat down and sorted the good into containers but threw away the bad. 49 So it will be at the end of the age. The angels will come out and separate the evil from the righteous 50 and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth.

Sober warnings

Parables like these are intended to be sober warnings to all of us who profess to be followers of Jesus. To ask ourselves whether we’re bearing in our own lives, the fruit of the Spirit, no matter how small. The Apostle Peter highlighted the importance of this very thing in 2 Peter 1:5-11. If you would, turn with me there.

make every effort to supplement your faith with virtue, and virtue with knowledge, 6 and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, 7 and godliness with brotherly affection, and brotherly affection with love. 8 For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. 9 For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. 10 Therefore, brothers, be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall. 11 For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.

The fruit of the Spirit is the evidence of our salvation, not how we are saved, we’re not saved by our works (or by what we do), but unto good works, or for good works. Good works are a necessary evidence that God’s Spirit is at work in us, that we’re not imposters, that on the last day we will be found clothed wearing our wedding garments, where we will be richly provided an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.

Closing

And as we close I want us to see one last thing, there in verse 14,

14 For many are called, but few are chosen.”

As we’ve seen, many have and many will be invited to this great marriage supper of the Lamb. That, in fact, it’s our great commission to deliver these invitations. However, while many will be invited, only but a few will be chosen. In other words, those who respond to this call will come, because God has chosen them. Just because the Jews rejected Jesus, doesn’t imply that God’s will had somehow been thwarted. Remember, when Jesus quoted Psalm 118, and said that,

“ ‘The stone that the builders rejected

has become the cornerstone;

don’t forget what came next, that,

this was the Lord’s doing,

and it is marvelous in our eyes’?

In other words, the rejection of Jesus in no way undermines God’s purposes or sovereign grace, everything is going according to God’s soveriegn decree. In fact, turn with me to 1 Corinthians 1:18. I want you to see God’s overarching purposes behind those in whom he chooses to save,

Christ the Wisdom and Power of God

18 For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written,

“I will destroy the wisdom of the wise,

and the discernment of the discerning I will thwart.”

20 Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? 21 For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. 22 For Jews demand signs and Greeks seek wisdom, 23 but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, 24 but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 For the foolishness of God is wiser than men, and the weakness of God is stronger than men.

26 For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. 27 But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; 28 God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, 29 so that no human being might boast in the presence of God.

Prayer

I pray that we would respond to your royal summons, to turn from out sin and put our faith in your Son
Let us not be indifferent or hostile toward your call
May we be about the business of your kingdom, willing to give away all that we have and leave everything behind to follow you
I pray that your Spirit would be at work in us to bear good fruit
I pray that you would clothe us with faith and repentance that we might be prepared upon your return, to enter your kingdom
Give us courage and joy to invite others into your kingdom
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