And Jesus answering, spoke again in parables to them, saying:
και αποκριθεις ο ιησους παλιν ειπεν αυτοις εν παραβολαις λεγων
10 Church Fathers comment on this verse
Similar to the parable of the vineyard, this narrative illustrates the disbelief of the Jewish people. However, while the first parable focuses on the death of Christ, this one highlights the joy of the marriage feast, which symbolizes the resurrection.
The parable concerning those called to the wedding feast is uniquely documented by Matthew; a comparable account appears in Luke, though the narratives differ, as shown by their respective sequences despite some similarities (Luke 14:16-24). Both Mark and Luke, following the same progression, affirm that the Jewish leaders understood these teachings to pertain to them, a point that Matthew underscores following his recounting of the vineyard parable and the murder of the vineyard owner's son (Mark 12:12; Luke 20:19). Subsequently, they shift their focus to other matters, concluding with elements that Matthew has included after the parable of the wedding feast, which is solely his account.
The Pharisees, recognizing that He was addressing them through parables, attempted to find a way to arrest Him and bring about His execution. Aware of their intentions, the Lord did not stop their agitation but instead stood firm against their intimidation, boldly confronting them with equal vigor.
The earlier parable highlighted the events leading up to the sufferings of the cross, specifically God's care for the Jewish people, their persecution of the prophets, and ultimately the crucifixion of the Savior Himself. The current parable reflects on the realities following the sufferings of the cross, identifying the kingdom of heaven with God the Father, and the wedding feast as the profound union between the Son and the community of believers. This union can be understood in two aspects: one that is realized now through faith and virtuous living, and another that will be fulfilled in a more divine manner in the future. This sacred bond is referred to as marriage, symbolizing both the Son's love for the Church and the joy experienced by the Church itself.
John the Baptist referred to Christ as the Bridegroom. The servants mentioned are the Apostles, who initially proclaimed the message in Jerusalem, while the term called refers to the Jewish people, who were the first invited to this wedding feast through the prophets in ancient times and later through John the Baptist. Additionally, they received an invitation directly from the Bridegroom. On one side, we see the wickedness of the Jews, and on the other, the grace of the Savior. They sought to end His life, yet He extends an invitation to His murderers to partake in everlasting joy, which they ultimately reject.
We must first consider whether Matthew is referring to the event Luke describes as the great banquet (Luke 14:16), as some elements appear to differ. Here, a dinner is mentioned, while there it is a supper; someone improperly attired is cast out in Matthew, yet Luke does not mention anyone being rejected. It seems that Matthew's portrayal of the wedding banquet reflects the condition of the Church at that time, whereas Luke's supper points to the final and everlasting feast. Those who partake in the first banquet may depart from it, but those who step into the second will remain forever. If one believes these describe the same occasion, it might be wiser to adhere to another's interpretation respectfully than to engage in conflict over it.
It is reasonable to acknowledge Luke’s omission of the individual who arrived at the feast improperly dressed, as noted by Matthew. Likewise, the distinction between calling one a dinner and the other a supper does not concern me, since in ancient times a meal at the ninth hour was also referred to as a supper.
We can more clearly and reliably affirm that the Father arranged a wedding feast for His Son, intending to bind Him to the Church through the mystery of the Incarnation. The Virgin's womb, which bore Him, served as the nuptial chamber of the Bridegroom, as expressed by the Psalmist: He made the sun dwell in them, and it comes forth as a bridegroom out of his wedding chamber (Psalm 18:5-6). He truly emerged as a bridegroom from the marriage altar, as the incarnate God came forth from the Virgin's pure womb to join Himself to the Church. He then dispatched His servants to invite His friends to the banquet. This invitation was sent out twice: first through the prophets, and then through the apostles, who proclaimed the Incarnation of the Lord. The twofold invitation highlights how, via the prophets, He foretold the coming of His only Son, while the apostles declared that it had indeed occurred. When those first invited to the wedding feast declined the offer, in the second invitation He proclaimed: Behold, I have prepared my dinner; my oxen and fattened cattle are killed, and all things are ready. And who are these oxen if not the fathers of both the Old and New Testaments?
The union of the glorious and majestic Son of the King is described in the Gospels, particularly in Matthew 22:1-14, by the Bridegroom Himself, who embodies goodness more abundantly than all the children of men, remaining pure and innocent. In His very being and through His actions, He has fully accomplished what is essential to the Sacrament of Matrimony.
In this parable, the God-Man Jesus revealed that not only had the Jewish people strayed from the celestial kingdom, but that unfaithful tongues had led them to the very place of estrangement; furthermore, even those who professed belief in Him yet failed to engage in righteous deeds were excluded from the kingdom of God and subjected to suffering. The parable commences with a figurative representation of the heavenly kingdom as a divine King. This heavenly Monarch, it is stated, has acted towards humanity much like an earthly ruler does in organizing weddings for his son. Here, the heavenly King symbolizes God the Father, His Son representing His only begotten Word, who became incarnate for our sake; the union of marriage reflects the spiritual bond between Jesus Christ and the Church.
‘This mystery, saith the Divine Apostle, is great: but I speak in Christ and in the Church’ (Eph. 5:32). It also denotes His connection with every pure soul that holds orthodox faith and loves Him wholeheartedly, as indicated by: ‘And to him we will come, and make our abode with him’ (John 14:23). Additionally, it embodies the inexpressible joy of the righteous in their unity with Jesus Christ within His heavenly domain, corresponding to: ‘Enter into the joy of your Lord’ (Matthew 25:21). Since marriage carries numerous meanings, He did not refer to it in the singular, but instead in the plural: ‘make marriages’ (Matthew 9:15, Matthew 25:4). The Bridegroom of this sacred union is Christ, who is frequently depicted as the Bridegroom; His Holy Church serves as the bride, often called the Bride of the Lamb, alongside every God-fearing and orthodox individual, reflected in the declarations: ‘Having betrothed you to one Husband, a virgin pure to present to Christ’ (John 3:29; Rev. 21:9; 2 Cor. 11:2).
Following the public humiliation of the Sanhedrin’s envoys, the Lord resumed His conversation with the crowd, who were in dire need of the guidance of the Divine Teacher, as they were uncertain of their next steps. A truly sincere heart would yearn to fully commit to Jesus Christ, and all were drawn to Him—His miracles, His divine teachings, and His sanctified life. Yet, the worldly logic and the entrenched perception of the Pharisees and scribes as divinely appointed leaders hindered them. The Pharisees repeatedly proclaimed that the Jews were God's “chosen people” (Isaiah 43:20), insisting that only they were called to inherit the Kingdom of God.
The people became so accustomed to this bias, which bolstered their self-perception, that it pained them to hear the stark proclamation from the Lord: “The Kingdom of God will be taken away from you and given to a nation that bears its fruit” (Matthew 21:43). The more they contemplated this, the more persistent their doubts and hesitations became. The bearer of the heart could perceive the mental struggles of the audience and understood they might have been inclined to shout, as had recently occurred: “How long must you keep us in perplexity? If you are the Christ, tell us straight” (John 10:24). However, he was aware that although the listeners were confused, ready to question, he knew what an open declaration of His Messiahship would unleash. Thus, the Lord cautioned against such inquiries. JESUS, continuing to address them through parables, seemed to respond to their heart's desire while simultaneously counteracting the Pharisees' attempts to seize Him, Said:
In the parable of the king's son's wedding banquet, Jesus continued delivering teachings through parables and expressed, ‘The kingdom of heaven resembles a grand wedding feast prepared by a king for his son. The guests had been summoned by the king ahead of time and thus had the opportunity to ready themselves for the appointed day at his first invitation; however, when the king dispatched his servants to summon them, they chose not to attend. This parable of the wedding banquet closely aligns in theme with that of the wicked vinedressers, serving as a continuation of its message. The earlier parable concludes with the death of the master's son, representing Jesus Christ. In contrast, the wedding feast parable highlights the repercussions of the Jewish people's refusal to heed God's invitation. God was establishing His kingdom for those who are deemed worthy to enter.
In His continued discourse, the Lord responded to the hostile intentions of the Pharisees, who refrained from seizing Jesus due to their fear of the crowd (Matthew 21:46). He issued a further condemnation regarding the tribute, employing a parable about the wedding feast. This new parable follows logically from the previous one. Earlier, Jesus declared that the kingdom of God would be granted to those who produce its fruits; now, He illustrates the type of individuals who will indeed receive it (Chrysostom).
Passages read together with this verse.
Greek text, 10 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS