His Universal Invitation and Gracious Provision by Rev. Sean Scribner
T
hroughout the gospel of Matthew, Jesus frequently teaches on the Kingdom of Heaven by using parables to describe its many dimensions. Take, for example, the parables in chapter 13 which describe the various reactions to the proclamation of the Kingdom (vv. 3b-9; 18-23), the separation of the righteous from the unrighteous in the fullness of the Kingdom (vv. 24-30; 36-43; 47-50), the largeness of the Kingdom presently concealed (vv. 31-33) and the Kingdom’s incalculable worth (vv. 44-46). Surveying the gospel as a whole, one notices a growing hostility between Jesus and Israel (as represented by the religious authorities) accompanying his Kingdom teachings. Jesus insists that only those who “actually do the will of my Father in heaven” will enter it (7:21), clearly excluding Israel from those He has in mind. This is emphasized in the story of the Roman officer in chapter 8 in whom Jesus sees a faith that is glaringly absent “in all of Israel” (v. 10). As a result, it will be Gentiles, like the officer, from the world around who will sit with the Patriarchs at the Kingdom feast, not “those for whom the Kingdom was prepared” (v. 12). This hostility comes to a head in chapters 21 and 22 as Jesus enters Jerusalem to the acclaim of the crowds, clears the Temple and clashes with the priests and elders. His subsequent parables underscore His teachings from chapters 7 and 8. The Parable of the Two Sons (21:28-32) and Parable of the Evil Farmers (21:33-44) confirm that rebellious Israel will have no place in the Kingdom
of Heaven, and the Parable of the Wedding Feast (22:1-14) confirms that God will extend the Kingdom to include the Gentiles. As we seek to understand the nature and character of the Kingdom and how one may enter it, these parables offer a variety of helpful principles. The Parable of the Wedding Feast, for starters, establishes the universal scope of the invitation to the Kingdom feast. After the king’s initial invitations to join him in celebrating his son are ignored or refused (v. 3), he intensifies his efforts to fill his hall with guests (v. 4). But these overtures are met with increased levels of dismissal and hostility, with some ignoring the invitation and making excuses (v. 5) while others insult the king’s servants and put them to death (v. 6). This rejection provokes the king to do two things: destroy the wicked in judgement (v. 7) and expand the scope of the invitation to include all who will come (vv. 8-9). Additionally, this parable illustrates the character of our King. He does not discriminate on any of the levels common to fallen humanity. Sinful people go to great lengths to divide and exclude one another however possible, but the King discriminates only on the basis of the response to His offer. Any and all may come, provided they come on His terms. He has spared no expense in preparing the feast, even covering the cost of admission. To enter, one need only accept the appropriate garments provided for the occasion. There will be no room for pride or shame, for everyone will wear the same robes and celebrate together as equals.
The Connection
SPRING 2020
17
