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Wedding Banquet Parable of Jesus’ – Matthew 22:1-14 Commentary
The parable of the wedding is the last of the three parables “true faith” that is set to show people the truth of God (Bruner, 2002: 762-779). This metaphor is explained in the Matthean “obedient faith”, the nature of the faith of God’s people (Bruner, 2002: 762). It is implicit in this parable that accepting the invitation does not exempt one from appropriate behavior.
Simonetti (2002: 145) opens the topic by saying that “the righteous … know that the Lord’s Door is open to all who are willing to receive it.” This introduces a short parable, and verse 14 shows and confirms this; An invitation does not necessarily mean entering the kingdom of heaven. One should go according to necessity. Boice (1983:67) says that this parable is in a “special class” that refers to the refusal of the people of Israel in response to the Lord Jesus Christ when He came to them.
Simonetti (2002: 145) says that the good and the bad finally come to the table and this is the representative of “the church of this time.” He added that the wicked commit sins that prevent them from receiving “spiritual freedom of grace” and that the church is a mixture of all things. (Simonetti, 2002: 145). Again, this is a daily mix, both good and bad, people who will enter Heaven, and others, Hell.
Davies & Allison (2002: 193) note that this metaphor is “performance and response.” Section 1 introduces the parable; Verses 2 to 13b list the actions and responses, and then verses 13c-14 conclude the parable with its words and meaning (Davies & Allison, 2002: 193).
In verses 1-2, Bruner (1990: 774) and other commentators call the king as God and the son of Jesus, saying Active The party in the parable is God the Father, and Jones (1995: 411), makes it a pleasure to say that there is no bride. Verses 3 – 4, tell us the characteristics of God that we all know; His compassion and interest and love for us, manifested in more than one invitation (Bruner, 1990: 774).
In verses 5-7, Simonetti (2002: 145) tells us that the people invited to the banquet are both interested in “worldly work … and worldly business. [at the expense] of the mystery of the Lord’s incarnation.” What further criticizes the king is the fact that the invitees “persecuted those who accepted.” (Simonetti, 2002: 145) Bruner (2002: 774) found good and tell this is a great denial. How often we deny our king (God)! Bruner (1990: 775) posits that the fire of the city in verse 7 says about the destruction of Jerusalem in 70 CE, although Hagner (1995:630), citing Gundry (1994:436), Matthew referred to this Old Testament image of Isaiah 5:24-25 in order to find compare with that book.
In verses 8-10, the king declares that those who were invited are not worthy and that by his grace, those who oppose, those who live in the streets, will now be invited. This is clearly a reference to the call of the Gentiles. Bruner (1990: 775) said that this third call shows the teacher of God’s Word, “the depth of the love of God.”
Call on so go in the highway in verse 9 describes the Great Commission. The rejection of the first hand (the first invitation) is Israel’s rejection of its Messiah; the “destruction” is what Bruner (1990: 776) calls it. But this is only an opening for the true work of the world Messiah; to be the savior of this world. Davies & Allison (2002: 196) gives to Matthew again, this role of the kingdom of God accepts those who are not invited first at the expense of those who are, referring to 8: 11-12 — “[t]the first will be last, the first will be last. “
When a man dressed inappropriately is seen by the king (v. heaven (Simonetti, 2002: 146). Although we are saved by grace, it is important that all believers should carefully consider their salvation by having the Faithful to God and His people, thinking about working for the kingdom.
Davies & Allison (2002: 193) say that there are two main invitations and two responses (rejections) in the parable, and both rejections are met with punishment from the cloud dish. It is implicit that each of the two temporary invitations in the parable has three (3) kings – that the king is the only speaker “underlines [his] law.” (Davies & Allison, 2002: 193-194).
The parable, Davies & Allison (2002: 197) tell us, is an escape from 21: 33ff – The Parable of the Wicked – there is a father and a son. The king is God, the son is Jesus, the sending of servants to invite guests is the sending of God’s messengers, and the killing of servants represents the rejection of the prophets and Jesus… “The feast is an eschatological banquet.
Simonetti (2002: 144) notes that the two first refusals represent the Jews’ refusal to accept the authority of the prophets and later the apostles.
Blomberg (1990: 237-238) argues that there are four major objections in this parable that warrant criticism of the content because they do not fit, however, in the discussion of the response of the king to the refusal of the guests to participate, he argued that. “refused to join [was] tantamount to high treason. “
Indeed, the expectation that the last-time guests (v.10-11) should be properly dressed would have indicated that they would be provided with appropriate clothing, but with limited time and without time, they can forgive (Blomberg, 1990: 238).
Blomberg (1990: 239) argues for the appropriateness of v. 14 with the metaphor for the negative, but returns to say that it should be considered “effective as a metaphor for the first difference.” He, Blomberg (1990:239), wrote the following parables: (1) The Lord issued an invitation to many; (2) and a clear rejection of the kingdom will incur God’s wrath; and, (3) eternal punishment is the result of those who will approach the kingdom of God who are not prepared well.
THE TIME OF THE SCHOOL OF THE SCHOOL OF THE SCHOOL
The context of the parable and the place it finds itself in Matthew are important, although many scholars differ on the Matthean transformation of the parable and its place (see compare for example, Keener, 1999: 517 & Hagner, 1995: 627- 628).
Beginning in chapter 21, Jesus has entered Jerusalem triumphantly and is exercising his great power by cleansing the temple. He then goes on to say a few words about how the inheritance is not good for the kingdom of God, including examples like the cursing of the fig tree.
It is on this basis that this parable is read together with the previous two parables. Gundry (1994: 432) shows the first three parables (21: 28-32) in the ministry of John the Baptist, the second (21: 33-44) concludes with a retelling of the Son of Jesus work, and now is the goal of the church. This may explain why the bride is not explicitly mentioned in the text – it is implicit in the parable. Also, Muller (1999:169) seems to agree with Gundry that the third parable is about the Great Commission (28:18-20).
Blomberg (1990: 233) elicits that the “image of the meal” as a way of teaching the parable is “standard in Jewish thought.” Bruner (1990:773) says that 22:1-14 takes up where the previous parables left off; 22:1-14 begins in today’s time when the parable of the hypocrites (21:33-46) “survey” more than 1000 years ago before the first Christian church, but both parables and parables of two sons. refer to the same situation; who is invited to the Kingdom of Heaven, how they respond, and in the end, who will enter it. As mentioned in the introduction, the parable of the study should be read not together with the previous two, but also in the context of the next Passion narrative .
Bruner (1990: 773) describes the courage of Jesus in “saying [His] mission,” but this clearly shows how Matthew described Jesus, up to the Passion, about the many ways of denying Himself, the church and all believers God, by many.
How We Can Apply Its Concept in a Way That Relates to Life Today
The use of scriptures in today’s world is an important question.
Boice (1983:66) says that the parable refers to the way people ignore the gospel – how they respond. He spoke of hell for those who enter “the king’s presence” without the proper attitude of Christ like works supported by faith.
Simonetti (2002: 144) suggests a parable that is representative of the church today. He added that “it is more accurate and safer to say”, if the growing fetus of Jesus can be a metaphor similar to this parable, is born from the “bride’s chamber” of music only” to join the church. for himself.” (Simonetti, 2002: 144). I don’t think this is true but the words are convincing.
Blomberg, CL. Define metaphors. Apollos (a photo courtesy of InterVarsity Press, Leicester, 1990)
Boice, JM Parables of Jesus. (The Moody Bible Institute of Chicago, 1983)
Bruner, FD, UA Matthew – A Commentary – Volume 2 The Churchbook Matthew 13-28 (Word incorporated, USA, 1990)
Davies, WD, & Allison, DC Jnr., International Critical Commentary (ICC) – The Gospel According to Saint Matthew Volume III (T&T Clark, Scotland, 1997)
DeSilva, DA, Introduction to the New Testament: Content, Methods & Practice. (InterVarsity, Downers Grove, Illinois, 2004)
Gundry, RH, Matthew – A description of his book for the mixed church in persecution (2nd Ed., Eerdmans Publishing Company, Grand Rapids, Michigan, 1994)
Hagner, DA, 33B Word Biblical Commentary – Matthew 14-28 (Eds. Hubbard, DA, Baker, GW, Martin, RP, by Word Incorporated, USA, 1995)
Jones, IB, Matthean Parables – Questions and History (Brill EJ, Netherlands, 1995)
Keener, NWS, A passage about the Gospel of Matthew. (Eerdmans Publishing Company, Grand Rapids, Michigan, 1999)
Muller, M., Theological Interpretation of Jesus in the Gospel of Matthew: Some Principles in Matthean Christology, New Testament Studies(Vol 45:157-173, Cambridge University Press, United Kingdom, 1999)
Simonetti, M., (ib.) Ancient Christian Commentary on Scripture – New Testament One – Matthew 14-28 (General Eds, Oden, TC InterVarsity Press, Illinois, 2002)
All scriptures quoted from the NRSV.
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