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Creation

The Apologue of the Marriage Feast is the last of the troika „true-faith“ parables which ready KO’d to usher the true up masses of Deity (Bruner, 2002:762-779). These parables increasingly explicate in Matthean „obedient faith“ terms, the nature of the religion of the mass of God (Bruner, 2002:762). It is inexplicit in this parable that accepting the invitation doesn’t free unrivaled from behaving befittingly.

Simonetti (2002:145) opens the theme by locution „the faithful… know that the Lord’s Table is open to all who are willing correctly to receive it.“ This summarizes the apologue to the highest degree briefly, and poesy 14 indicates and confirms this; invitation doesn’t needs beggarly ledger entry into the realm of Heaven. Unity must approach in the conquer personal manner. Boice (1983:67) says that this fable is in a „special class“ that deals with the refusal of Israel in responding to the Noble Jesus Christ Christ when He came to them.

Simonetti (2002:145) puts it that both just and malefic finally get to the junket and this is congressman of the „church of this time.“ He foster suggests that is the malevolent doers sins that forbid them from receiving „the liberty of spiritual grace“ and that the church is a huge conflate of completely sorts. (Simonetti, 2002:145). Again, this is a submit twenty-four hour period mix, both estimable and evil, ethereum those WHO bequeath recruit Heaven, and the others, Snake pit.

Abbreviated EXEGESIS OF Gospel According to Matthew 22:1-14

Davies & Allison (2002:193) note of hand that this apologue is „a series of actions and responses.“ Versify 1 introduces the parable; verses 2 to 13b record book the actions and responses, and and then verses 13c-14 close the apologue with its comment and significance (Davies & Allison, 2002:193).

In verses 1-2, Bruner (1990:774) and early commentators yell character reference to the queen as Supreme Being and the Word as Jesus, suggesting that the combat-ready company in the allegory is Divinity the Father, and Bobby Jones (1995:411), sparks involvement noting in that location is no St. Brigid mentioned. Verses 3 – 4, show us the role of Idol we altogether know; His pity and interest group and love for us, manifested in issuance to a greater extent than unrivalled invitation (Bruner, 1990:774).

In verses 5-7, Simonetti (2002:145) tells us that the invitees to the banquet were both to a greater extent interested in „earthly toil… and the business of the world [at the expense] of the mystery of the Lord’s incarnation.“ What advance insults the baron is the fact that the invitees „persecute those who accept it.“ (Simonetti, 2002:145). Bruner (2002:774) agrees and elucidates this as an amazing rejection; how much do we categorically refusing our queen (God)! Bruner (1990:775) posits that the aflame of the metropolis in poetize 7 refers to the destruction of Jerusalem in 70 C.E., though Hagner (1995:630), citing Gundry (1994:436), argues Matthew was centering hither on the Old Testament prototype of Isaiah 5:24-25 in quest a nigher latitude with that ledger.

In verses 8-10, the world-beater enunciates that those invited were not suitable and that by his grace, the outcasts, those on the streets, will in real time be invited. This is intelligibly a command of the vocation of the Gentiles. Bruner (1990:775) has it that this third base telephone shows the sermonizer of God’s Word, „the depth of the love of God.“

The address to go hence into the independent streets in rhyme 9 depicts the With child Military commission. The rejection on the firstly turn over (the offset invitations) is Israel’s rejection of its Messiah; a „disaster“ is what Bruner (1990:776) calls it. Simply this plainly opens to the public the Messiah’s true up mission; to be the Deliverer of the mankind. Davies & Allison (2002:196) delegate to Matthew again, this function of the land of Deity accepting those WHO are non invited commencement at the disbursal of those World Health Organization are, citing 8:11-12 — „[t]he first will be last, the last first.“

When the unsuitably attired military personnel is noticed by the King (vv. 11-13) it is a arrant admonisher of the importance of appearance in his front. This means ultimate implication is to be situated on the „heart’s clothing“ prior to coming the kingdom of Heaven (Simonetti, 2002:146). Regular though we are saved by grace, it is imperative that entirely believers call for earnestly their redemption by having a flop mettle for Divinity and His people, reflected in whole shebang for the realm.

Davies & Allison (2002:193) name on that point are deuce illustrious invitations and deuce responses (rejections) in the parable, and both rejection responses are met with penalization execute by the big businessman. It is unquestioning that that from each one of the deuce invitation sequences in the fable has terzetto (3) actions of the male monarch — that the big businessman is the but soul to talk „underlines [his] authority.“ (Davies & Allison, 2002:193-194).

The parable, Davies & Allison (2002:197) tell us, is a run-on from 21:33ff — the Apologue of the Loathly Tenants – thither is a father and boy. The Riley B King is God, the Son is Jesus, the sending of the servants to call for the guests are the sending of the Lord’s Messengers, and the remove of the servants represents the rejection of the prophets and Good Shepherd… the „royal wedding feast is an eschatological banquet.

Simonetti (2002:144) notes that two refusals to the initial invitees represent Jewish refusal to accept the authority of the prophets and then later the apostles.

Blomberg (1990:237-238) argues that there are four major objections in this parable that warrant contextual criticism due to their lack of fit, however, in discussing the response of the king to the refusal of the guests to attend, he contends that „refusal to go to [was] tantamount to mellow betrayal.“

Certainly the expectation for guests invited at the last minute (vv.10-11) to be dressed appropriately may have indicated that they would be supplied with an appropriate garment, but with limited means and lack of time, they could be excused (Blomberg, 1990:238).

Blomberg (1990:239) argues the fit of v. 14 in with the parable to the negative, but comes back to say it should be considered a „valid stimulus generalisation based on the parable’s basal morphologic distinctive.“ He, Blomberg (1990:239), summarizes the parable thus: (1) The Lord issues invitations to many; (2) and explicit refusal of the kingdom will bring God’s wrath; and, (3) eternal retribution is an outcome for those who might approach the kingdom of God ill-prepared.

THE PARABLE’S MEANING IN ITS ORIGINAL SETTING AND THE CONTEXT OF THE PASSAGE

The context of the parable and the place it finds itself in Matthew are hugely significant, though many scholars differ on the degree of Matthean adaptation of the parable and his sources (see for instance, Keener, 1999: 517 & Hagner, 1995:627-628).

Beginning in chapter 21, Jesus has entered Jerusalem in triumphal fashion and is pressing home his amazing influence by cleansing the temple. He then makes several statements about how ill-equipped the traditional heirs are to the kingdom of God, including analogies like the cursing of the fig tree.

It is foundational that this parable be read in conjunction with the previous two parables. Gundry (1994:432) tells us the first parable (21:28-32) centered on John the Baptist’s ministry, the second (21:33-44) ends famously re-telling Jesus the Son’s mission, and the current one is the mission of the church. This could explain why the bride is not explicitly mentioned in the text – it is implicit in the parable. Further, Muller (1999:169) seems to agree with Gundry in saying the third parable was about the Great Commission (28:18-20).

Blomberg (1990:233) elicits that the „imaging of a meal“ as a way to tell the parable was „stock in Mortal idea.“ Bruner (1990:773) cites that 22:1-14 takes up where the previous parable left off; 22:1-14 begins in present day whereas the parable of the wicked tenants (21:33-46) „surveyed“ more the previous 1000 years prior to the first Christian church, but both these parables and also the parable of the two sons refer to the same situation; who is invited to the kingdom of Heaven, how they respond, and finally, who will eventually enter it. As was mentioned in the introduction, the parable of study needs to be read not only in conjunction with the previous two, but also in the context of the ensuing Passion narrative.

Bruner (1990:773) suggests the boldness of Jesus in „implying [His] divine sonship“, but this shows clearly how Matthew has portrayed Jesus, approaching the Passion, stating in very many ways the rejection of Himself, the church and the whole Christian program, by the many.

How We Might Apply its Meaning in a way that is relevant to contemporary society

Application of scripture in modern times is always a relevant question.

Boice (1983:66) relates that the parable speaks of the way people are indifferent to the message of the Gospel – how they respond to it. It mentions hell for those entering into „the king’s presence“ without appropriate character of Christ-like works backed by faith.

Simonetti (2002:144) purports the parable as representative of present day church. He goes on to say that a „clearer and safer matter to say“, is Jesus‘ foetal growth can be a metaphor in much the same way as this parable, being born from the „bridal chamber“ of the Virgin „to unify the church building to himself.“ (Simonetti, 2002:144). I think this is certainly unorthodox but the statement has credence.

SELECT BIBLIOGRAPHY

Blomberg, C.L., Interpreting the Parables. Apollos (an imprint of InterVarsity Press, Leicester, 1990)

Boice, J.M. The Parables of Jesus. (The Moody Bible Institute of Chicago, 1983)

Bruner, F.D., Matthew – A Commentary – Volume 2 The Churchbook Matthew 13-28 (Word incorporated, USA, 1990)

Davies, W.D., & Allison, D.C. Jnr., International Critical Commentary (ICC) – The Gospel According to Saint Matthew Volume III (T&T Clark, Scotland, 1997)

DeSilva, D.A., An Introduction to the New Testament: Contexts, Methods & Ministry Formation. (InterVarsity, Downers Grove, Illinois, 2004)

Gundry, R. H., Matthew – A Commentary on his handbook for a mixed church under persecution (2nd Ed., Eerdmans Publishing Company, Grand Rapids, Michigan, 1994)

Hagner, D.A., 33B Word Biblical Commentary – Matthew 14-28 (Eds. Hubbard, D.A., Baker, G.W., Martin, R.P., by Word Incorporated, USA, 1995)

Jones, I.H., The Matthean Parables – A Literary and Historical Commentary (Brill E.J., Netherlands, 1995)

Keener, C.S., A Commentary on the Gospel of Matthew. (Eerdmans Publishing Company, Grand Rapids, Michigan,, 1999)

Muller, M., The theological Interpretation of the Figure of Jesus in the Gospel of Matthew: Some Principle Features in Matthean Christology, New Testament Studies, (Vol 45:157-173, Cambridge University Press, United Kingdom, 1999)

Simonetti, M., (ed) Ancient Christian Commentary on Scripture – New Testament Ib – Matthew 14-28 (General Eds, Oden, T.C. InterVarsity Press, Illinois, 2002)

All referenced Bible verses taken from the NRSV.

Steve Wickham is a safety and health professional (BSc) and a qualified lay Christian minister (GradDipDiv). His key passion is work / life balance and re-creating value for living, and an exploration of the person within us.

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