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Wedding receptions these days are getting increasingly elaborate and expensive. Many couples first book the reception hall and then go looking for a church or chapel and accompanying officiant to fit their reception date. Of course with such affairs, you have to be selective in whom you invite.

And if someone somehow manages to slip in uninvited, that person probably will be quickly disinvited cast out. As Jesus once again tells a parable of the kingdom, he compares it to a wedding banquet thrown by the king for his son.

The king sends out invitations, but everyone invited rejects the offer. Now when the king sends an invite, you had better have a good reason for saying no. Thinking that they might not understand how great a celebration this is, he sends out another invite, this time detailing the menu including the fatted calf. Again the invitees refuse the invitation, but this time things escalate.

Not only do they refuse to come, they mock the invitation and therefore the king and his son. But some of those invited go even further and mistreat and even kill the messengers.

The response here parallels that described in the previous parable of the landowner and those tending the vineyard Matthew Who might the messengers be? Could it be that Jesus has the prophets of old — along with John the Baptist in mind? After all, the prophets rarely were received with gladness. What comes next should be disturbing. As Jesus tells it, the king God?

This is scorched earth policy. As is often true in warfare, punishment is meted out indiscriminately. That is, everyone in the village suffers and dies. That was true then and is often true today. We know of the massacres inflicted on offending peoples by the likes of Bashar al-Assad or a Saddam Hussein, but our side has its share of such offenses as well. We often refer to this as collateral damage. The point here, according to Jesus, is that those invited have shown themselves to be unworthy of even living, and therefore deserving punishment.

For those of us who insist that Jesus preaches a gospel of love, this parable poses problems. It describes divine wrath and judgment. This is Jesus telling parables of the Kingdom and judgment stands at the center of the story. So, what do we make of this? How do we make sense of a gospel of grace and mercy and a message of judgment with punishment? It is quite likely that standing behind the parable is the destruction of Jerusalem — early Christians did see the fall of Jerusalem as a sign of judgment on the city for its rejection of Jesus.

Matthew writes this gospel after the destruction of Jerusalem. The readers would know the story and they would know how Jesus had been treated in Jerusalem. Surely this is appropriate justice — that the city Jesus came to redeem but which rejected message violently now lies in ruins. Now a new cohort has entered the kingdom — by way of the son. The wedding feast is ready to be served, and there must be guests. The servants go into the streets, compelling all they meet, both good and bad, to come and enjoy the feast.

But are these folks whom the servants bring to the banquet? It should be remembered that by and large those who responded to Jesus and the early Christian message stood on the margins, not at the center of society Luke Every seat was taken.

As we read a parable like this, with its strong message of judgment, we need to keep a few things in mind. First, it is good to remember that judgment is part of the gospel message. Jesus preaches a message of love, but he also outlines consequences of rejecting that message.

There is in this parable, and others like it, an eschatological element suggesting future judgment. Indeed, we will see more of this going forward. The second element has to do with the tendency to read statements like this in an anti-Semitic or anti-Jewish manner.

This has proven dangerous, as seen in the many pogroms and the holocaust. Yes, Jesus pronounced judgment on a certain sector of Jewish society — the elite that had chosen to collaborate with the Romans against their own people.

As we wrestle with the implications of the parable, we need to stop and attend to the presence of the uninvited guest. It appears he has crashed the party, and the king has discovered his presence. Or is this man one of those who had originally refused the offer and then had decided that since there was nothing better to do at the moment to come anyway? As Sally Brown notes, this invitation is scandalously broad, so there are only two ways of being excluded:.

We live at a time where casual is the norm. The message here could be one of how we treat holy occasions in our lives.

And are there consequences for dishonoring those occasions? The parable closes with a trenchant comment or summary statement. God makes a covenant and declares that through them and their descendants the nations would be blessed Genesis In calling the disciples, Jesus chooses a company of followers to whom he will give a commission Matthew For those, like me, who tend toward a universalist perspective, it is clear that Jesus assumes that there are those in the kingdom and those outside the kingdom?

There are fewer inside the kingdom than outside. Choosing not to accept, appears to have consequences. Accepting the invitation brings blessings. And I appointed you to go and bear fruit, fruit that will last, so that the Father will give you whatever you ask him in my name.

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