First reading: Is. 25:6–10a
On this mountain the LORD of hosts will provide for all peoples a feast of rich food and choice wines, juicy, rich food and pure, choice wines. On this mountain he will destroy the veil that veils all peoples, the web that is woven over all nations; he will destroy death forever. The Lord GOD will wipe away the tears from every face; the reproach of his people he will remove from the whole earth; for the LORD has spoken. On that day it will be said: “Behold our God, to whom we looked to save us! This is the LORD for whom we looked; let us rejoice and be glad that he has saved us!” For the hand of the LORD will rest on this mountain.
Second reading: Phil. 4:12–14,19–20
Brothers and sisters: I know how to live in humble circumstances; I know also how to live with abundance. In every circumstance and in all things I have learned the secret of being well fed and of going hungry, of living in abundance and of being in need. I can do all things in him who strengthens me. Still, it was kind of you to share in my distress.
My God will fully supply whatever you need, in accord with his glorious riches in Christ Jesus. To our God and Father, glory forever and ever. Amen.
Gospel: Mt. 22:1–14
Jesus again in reply spoke to the chief priests and elders of the people in parables, saying, “The kingdom of heaven may be likened to a king who gave a wedding feast for his son. He dispatched his servants to summon the invited guests to the feast, but they refused to come.
A second time he sent other servants, saying, ‘Tell those invited: “Behold, I have prepared my banquet, my calves and fattened cattle are killed, and everything is ready; come to the feast.”’ Some ignored the invitation and went away, one to his farm, another to his business. The rest laid hold of his servants, mistreated them, and killed them. The king was enraged and sent his troops, destroyed those murderers, and burned their city.
Then he said to his servants, ‘The feast is ready, but those who were invited were not worthy to come. Go out, therefore, into the main roads and invite to the feast whomever you find.’ The servants went out into the streets and gathered all they found, bad and good alike, and the hall was filled with guests.
But when the king came in to meet the guests, he saw a man there not dressed in a wedding garment. The king said to him, ‘My friend, how is it that you came in here without a wedding garment?’ But he was reduced to silence. Then the king said to his attendants, ‘Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.’ Many are invited, but few are chosen.”
In other words
Fr. Randy Flores, SVD (Sacred Heart Parish Shrine, Kamuning, Quezon City)
The Filipino movie The Kingdom (MMFF 2024) reimagines reality with the question: What if the Philippines was never colonized and instead was originally a monarchy? Set in the Kingdom of Kalayaan (or Freedom), the plot revolves around a thriving, independent society with its own culture, politics, and people. The story follows a protagonist who navigates this unique world, dealing with the complexities of power, identity, and governance. The genre is intended to be alternate history fiction, but since those involved in the movie (director, actors, etc.) have never had concrete experience of life under a monarchy, reviews of the movie have likened it to a fairy tale.
In today’s Gospel, Jesus does not simply offer an alternate history fiction or a fairy tale. Even though the monarchy of Israel has long been gone (since the Babylonian Exile in 586 BC, the actions of the monarch in this parable are true to life: lavish banquets, forcing guests to attend, killing subjects, and burning their city for those who refuse the royal banquet, and the “hakot system”—“busing in” guests to fill the hall. The parable also includes the seemingly harsh punishment of a guest not wearing a wedding garment, even though the last-minute invitees, a mix of good and bad, likely had little time to prepare or acquire proper attire.
What, then, does the kingdom of heaven have to do with a wedding banquet that turns bloody?
The nature of Jesus’ parables is to shock and challenge the listener, often leaving them with more questions than answers. The Greek word “parabole” meaning “to throw alongside” suggests that the parables are intended to provoke thought and reflection, not to sanitize the story or transform it into a fairy tale. They present truths in unexpected ways, forcing the audience to grapple with deeper meanings. The more you press, the more it slips away. St. Jerome’s observation highlights the elusive nature of parables. Just as an eel wriggles free when pressed, the deeper meaning of a parable often eludes us, challenging us to persist in seeking understanding.
Following the interpretation of the New Testament scholar, the late Fr. John P. Meier (Marginal Jew vol. 5), the Parable of the Wedding Banquet emphasizes two crucial points:
- Eschatological Inclusion: Jesus likely speaks metaphorically about the final day of salvation, envisioning a time when Gentiles might be included, and some Israelites excluded. This does not suggest an active mission to the Gentiles during Jesus’ earthly ministry; such a mission developed later in the early church.
- A Warning to Israel: The parable is not a threat of Israel’s collective exclusion from salvation but an urgent appeal to Jesus’ contemporaries. Through this story, he challenges them to embrace His invitation and not risk losing their place in God’s plan.
This parable carries an existential and urgent call to decision-making, emphasizing the limited time to respond to Jesus’ message. Rather than being a mere allegory, it functions as a direct and pressing appeal, much like the intensity and decisiveness required in the final moments (“last two minutes”) of a basketball game. It challenges us, as modern hearers of this parable, to respond to Jesus’ call, recognizing that the opportunity to accept His invitation may not last forever.