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Explanation for:
Matthew
22
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2
The kingdom of heaven is likened to a king, who made a marriage for his son.
11
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The sovereign who hosts a wedding banquet for his son is the Almighty God. He orchestrates the union of Jesus Christ with the church, which comprises both Jewish and Gentile believers."},{"author-name":"Gregory the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88c2b032f5f6e5effaa54_Gregory%20the%20Great.png","category":"Holy Fathers and Teachers","century":6,"exegesis-text":"Beloved brethren, I wish to explore the Gospel passage as succinctly as possible, so I can later engage in a more extensive discussion. First, we should consider whether this reading is identical to the one found in Matthew, which Luke refers to as the Supper (Luke 14:16 ff.). There seems to be a discrepancy, for here it mentions the supper and there too; here, an individual is excluded for not being properly attired for the wedding, while that detail is absent there. This leads us to infer that the term “marriage” refers to the current Church, while the “Supper” alludes to the final and eternal gathering. Just as some enter the Church and may later be cast out, so the Supper signifies that once one enters that eternal gathering, they cannot be excluded again. \\n\\nIf anyone argues that these readings are the same, I consider it wiser to acquiesce to someone else’s reasoning while remaining true to my beliefs, rather than engage in an argument. Their perspective may also hold merit since Luke is silent about the ejected guest, while Matthew describes the one who was rejected for lacking wedding attire. The difference in terminology, with Luke calling it the supper and Matthew the dinner, does not contradict our understanding, as the ancients often referred to their daily meal at the ninth hour as the supper.\\n\\nI have frequently noted that in the Holy Gospel, the Kingdom of Heaven is predominantly identified with the present Church. The assembly of the Righteous is termed the Kingdom of Heaven, as the Lord states through the Prophet, “heaven is my throne” (Isaiah 66:1). Solomon further affirms, “the soul of the just is the throne of Wisdom” (Wisdom 7:27), while Paul declares, “Christ, the Power of God, and the Wisdom of God” (1 Corinthians 1:24). Thus, we can clearly conclude that if God embodies Wisdom, and the soul of the just serves as Wisdom’s throne, then identifying heaven as the throne of God suggests that the soul of the just is, in essence, heaven. This understanding aligns with the declaration through the Psalmist, “the heavens preach the glory of God” (Psalm 18:2). Therefore, the Kingdom of Heaven represents the Church of the Righteous, whose hearts are detached from earthly desires and aspire to the higher realms, thus becoming the Lord’s kingdom within them, akin to the heavenly realm. This is illustrated by the parable, “The kingdom of heaven is like a king who made a wedding feast for his son.”\\n\\nYour affection already recognizes who this King is—the Father of the King’s Son, of whom the Psalmist proclaims, “O God, give to the king Thy judgment, and to the king's son Thy righteousness” (Psalm 71:1). He is the one who has initiated the marriage for His Son. God the Father established this sacred union when He joined His divine Son to humanity in the virgin womb, desiring that the eternal God should assume human nature at the fullness of time. However, since a marriage typically involves two parties, we must avoid the misconception that the person of our Redeemer, Jesus Christ, is comprised of two distinct persons. While it is true that He exists in two natures, we must not err in believing He consists of two different persons. It is more accurate and prudent to assert that the Father created the marriage of the king’s son by uniting Him with the Holy Church through the sacrament of the Incarnation. The Virgin Mary’s womb served as the chamber for this Bridegroom. This is reinforced by the Psalmist who states, “Through all the earth their sound passes, and to the ends of the universe their words. He has set a habitation for the sun, and it comes forth as the bridegroom out of his wedding chamber” (Psalm 18:5, 6). He, as the Bridegroom, emerged from His chamber when the Incarnate God exited the Virgin’s sacred womb to unite with the Holy Church."},{"author-name":"Gregory the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88c2b032f5f6e5effaa54_Gregory%20the%20Great.png","category":"Holy Fathers and Teachers","century":6,"exegesis-text":"To begin, we must discern whether Matthew is recounting what Luke refers to as the great supper (Luke 14:16), as certain details appear to differ. Matthew refers to a dinner, while Luke mentions a supper; additionally, in Matthew's account, the individual who attended the feast inappropriately attired was cast out, whereas Luke makes no mention of such a rejection. It can be posited that Matthew’s narrative of the wedding feast symbolizes the Church's condition during that period, whereas Luke’s supper signifies the final and everlasting banquet. Those who partake in the initial feast will depart from it, while those who enter the latter will remain forever. However, if one believes these accounts to describe the same event, it may be more prudent to maintain faith and accept another's viewpoint than to engage in controversy. It is not unreasonable to consider that Luke did not include the individual who was cast out for lacking a wedding garment, as Matthew narrates. The differing terminology of dinner and supper does not trouble me, since in ancient times, dining at the ninth hour was also referred to as supper. \\n\\nWith greater assurance, we can state that the Father prepared a wedding feast for His Son to unite Him with the Church through the sacrament of the Incarnation. The Virgin’s womb, from which He was born, served as the sacred resting place 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 attic (Psalm 18:5-6). He truly emerged as a bridegroom from the altar of marriage: the incarnate God departed from the immaculate womb of the Virgin to become one with the Church. Therefore, He dispatched His servants to summon His friends to the feast. He sent forth messengers multiple times, for initially He designated the prophets and later the apostles as heralds of the Lord's Incarnation. He sent His servants twice because the prophets announced the forthcoming Incarnation of His only Son, while the apostles proclaimed its fulfillment. Since those who were first invited to the wedding feast declined to attend, in the subsequent invitation He declared: Behold, I have prepared my dinner, my bullocks and what is fattened and sacrificed, and all things are ready. And who are these oxen if not the patriarchs of the Old and New Testaments?"},{"author-name":"Symeon the New Theologian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c897eec143c131d21207b3_Symeon%20the%20New%20Theologian.png","category":"Holy Fathers and Teachers","century":10,"exegesis-text":"What then is this sacramental union of marriage? The Holy Gospel states, ‘The kingdom of heaven is like a king who prepared a wedding for his son’ (Matthew 22:2). Who does our Lord Jesus Christ identify as King in this passage? It is none other than God the Father Himself. For whom did the Father establish marriage if not for His only begotten Son, our Lord Jesus Christ? Which daughter of a king did the Sovereign of all choose to be the bride for His Son? When an earthly father seeks a bride for his son, he typically chooses someone of nobility or wealth greater than his own. Yet, who could possibly be found who is even remotely equal to God to take as His Son’s bride? The prophets proclaim this King as the One who encompasses the earth and sees its inhabitants as mere shadows (Is. 40:22), the eternal God who directs the ends of the earth (Is. 40:28) and sets its foundations in emptiness (Job 38:6), who gazes upon the earth and causes it to tremble (Ps. 103:32). Whose daughter, then, did such a King choose to marry His Son? It is a revelation that stirs my soul. I want to speak with reverence and humility. Yet, inspired again by His boundless grace, I find the courage to say that He chose as His bride the daughter of one who sinned against Him, who committed adultery and murder; He embraced the daughter of a sinner. Can you see the unspeakable and incomparable kindness, the overwhelming love for humanity? Can you witness the immeasurable ocean of love and grace? Anyone who considers themselves to be important should learn from this to remain humble and never disdain another, regardless of whether they may be a king or the wealthiest noble. Let them look to the Lord and Sovereign of all, the Holy One, the blessed God who dwells in the unfathomable light, and behold His great condescension, whereby He chose the daughter of a fornicating and murderous man to be the spouse of His only begotten Son, the invisible and ineffable Creator of all, for your sake and salvation. And who is this fornicator and murderer whose daughter God selected to be His bride? It is David, son of Jesse, who plotted Uriah’s death and took his wife. His daughter, Mary the virgin, who is pure and immaculate, was chosen to be His bride. I refer to her as blameless and holy in contrast to us, her servants; yet compared to her Bridegroom and His Father, I recognize her as a woman, one who is holy and exalted above all others, faultless in her generation. Thus, He chose the Virgin Mary to be betrothed to His Son. How was this accomplished? Pay close attention. The Father of our Lord Jesus Christ dispatched one of His messengers, the Archangel Gabriel, from the heights of heaven to the Virgin, proclaiming, ‘Rejoice.’ He descended to earth to serve the sacrament, saying, ‘Rejoice, O favored one, the Lord is with you.’ In that moment, the entire hypostatic Word of God, who is of one essence with the Father, entered the womb of the Virgin, and through the workings of the Spirit, who shares in His essence, He took on flesh from her pure blood and became a complete human being, body and soul. Behold this incomprehensible union! Witness the divine marriage of God! This is how the New Covenant union of God with humanity was realized: He took on flesh and bestowed the Divine. The eternal God Himself became indissolubly joined to our fallen and humble human nature. The Virgin conceived and bore a Son, perfect God and perfect man, our Lord Jesus Christ, who preserved His mother’s virginity intact and yet remained eternally within the bosom of the Father. Guided by the Holy Gospel, we can perceive and declare something else, which mysteriously transpires for all the children of light. Why is it not phrased, ‘You shall not marry your Son,’ but rather, ‘You shall not marry,’ indicating marriages? What is the reason for this? This precise marriage occurs with every faithful child of the light. God also unifies with us in a pure and chaste marriage and engenders a certain sacrament in us, transcending human capability. What is produced within us? Listen attentively to understand. After the Son of God, having entered into the womb of the Blessed Virgin and having taken on human nature, was born of her as we discussed—the perfect union of God and man, retaining His divine identity—those of us who believe, receiving Him faithfully within our hearts, confess this verbally, repenting sincerely of all our sins. In that instant, the divine Word of the Father enters into us just as He did into the womb of the Most Holy Virgin. We receive Him, and He exists within us as a seed. When you ponder this sacred sacrament, be awestruck, yet embrace its truth with devotion and belief. We also conceive Him, but not physically as the Virgin Mary did—rather, spiritually, yet fundamentally. We possess within our souls the One whom the Virgin conceived, as the apostle Paul articulates: ‘For God, who commanded light to shine out of darkness, has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ’ (2 Corinthians 4:6). This confirms the meaning of the Apostle's statement, evident in the subsequent verse: ‘We have this treasure in earthen vessels’ (7). Here, he refers to the Son of God as the treasure, in whom we are clothed by the grace of the Holy Spirit residing in our hearts. Thus, when we wholeheartedly believe and repent, we conceive the Word of God within our hearts, akin to the Virgin’s experience, and in doing so, ensure our souls remain chaste and pure. Just as the divine flame did not scorch the Blessed Virgin due to her purity, it does not consume us when our hearts are clean, but instead becomes a heavenly dew, a Source of living water and a stream of eternal life. In this manner, we receive the unveiled fire of the Godhead, as the Lord Himself declares: ‘I came to cast fire upon the earth’ (Luke 12:49). What other fire could this be but the Spirit, who is consubstantial with the Godhead, through whom the Son and the Father also enter into us and are deeply united? Yet, since the Son of God has already been incarnate from the Virgin and was born of her physically, it is impossible for Him to incarnate again and be born bodily within each of us. What does He do instead? He gives us the very Immaculate Flesh He took from the Most Pure Mary, wherein He was born, through the sacrament, so that when we partake of it, every worthy communicant possesses within them the entire Incarnate God, our Lord Jesus Christ, Son of God and of the Virgin Mary, who sits at the right hand of the Father, as He said: ‘He who eats My flesh and drinks My blood abides in Me, and I in him’ (John 6:56). When He inhabits us, He is not perceived as existing within us in a physical sense, as He was in the womb of the Blessed Virgin, but incorporeally, uniting with our nature in a manner that transcends expression, so that we become co-heirs with Him, sharing in His flesh and bones. This is the profound result of our Lord’s unimaginable building and His grace towards us! This is a sacred mystery, about which I write with trepidation! Yet, since God wishes for His love for us to be openly demonstrated, enabling us to contemplate His immense goodness and long to reciprocate that love, I feel compelled to convey this sacred mystery to you in writing. This is not to imply that any human being resembles the Blessed Virgin who bore the Lord in the manner of her miraculous birth—such a comparison cannot be made. The incarnation of God the Word from the Blessed Virgin is distinct from what occurs spiritually within us. In that holy birth, where the Most Holy Theotokos gave birth to the Son of God and Incarnate God, the sacrament of re-creation for humanity and redemption for the whole world was fulfilled in our Lord and God Jesus Christ, who unified the disparate natures of God and man and bore the sins of the world. This spiritual birth enacts within us the sacrament of renewal of our souls, through the grace of the Holy Spirit, which unites us with the Incarnate Son of God, through whom we receive healing and are reborn with the spirit of salvation (Isaiah 26:18). I declare these truths so that the incomprehensible love of God for us may be evident, and that we, if willing, may also become in the aforementioned manner the mother of Jesus Christ the Lord, His brethren, and like His disciples and apostles—not because of their worthiness or their labor in preaching the Gospel, but by the grace of God, generously bestowed upon those who believe in Him and follow Him without looking back. Christ Himself expresses this clearly: ‘My mother and my brethren are these who hear the word of God and do it’ (Luke 8:21). Do you comprehend how He elevates all who genuinely hear and obey His word to the status of His mother, calling them His brothers and relatives? Yet, His Mother remains the Blessed Virgin Mary, who incomprehensibly bore Him incarnate, and all saints conceive and possess Him in their souls through grace. From His Immaculate Mother, He borrowed pure flesh, and to her, He imparted divinity instead of the flesh she provided. What a marvelous exchange! He does not take flesh from the saints, but instead offers them His deified flesh. Consider the profound nature of this sacrament! The divine fire of our Savior and God originates from the very substance of the Father, while His flesh originates from the pure and blessed flesh of the Theotokos and her holy blood. He took flesh from her, made it His own, and deified it, as the Gospel states, ‘And the Word was made flesh’ (John 1:14). He now offers this deified flesh to His saints—He, the Son of God, the Son of the Father, and the Son of the Blessed Virgin Mary. From the essence of His Father, He bestows the grace of the Spirit, the Godhead, as prophesied by Joel: ‘And it shall come to pass in the last days, I will pour out My Spirit upon all flesh’ (Joel 2:28), meaning believers. From the nature and essence of His Mother, He provides the flesh He received from her. Just as from His fullness, we all receive grace (John 1:16), so we also partake of the pure flesh He received from His Mother. As Christ became her Son and our Brother, inexpressible love for mankind, we have become sons of the Theotokos and brothers of Christ our God. From her and in her, the Son of God was incomprehensibly born, and from Him, all the saints were and are born. The Mother of God received the Word of God, conceived and bore Him alone, born of the Father before all ages and incarnate from her in the latter days. He alone was born of her, and He, her Son, gives birth daily to all who believe in Him and keep His commandments. The seed of a mortal and corruptible husband begets from his wife the sons of the corruptible and mortal, but the immortal and incorruptible incarnate Word of the immortal and incorruptible God perpetually begets sons of the immortal and incorruptible. Just as He was the firstborn in the Holy Spirit from the Most Holy Theotokos, all saints share in this and the Mother of God is the Mother of all saints, the Lady, the Queen, and the Sovereign, with all the saints as her servants, for she is the Mother of God. They are her children by virtue of partaking of her Son's pure flesh. This statement holds true since the flesh of the Lord is indeed the flesh of the Theotokos. When we partake of this Lord’s deified flesh, we affirm and believe that we participate in eternal life, unless we do so unworthily, which leads to our own condemnation. Thus, the saints are counted as relatives of the Mother of God for three reasons: first, they share the same earthly body and the same breath from God’s spirit; second, they have fellowship with the flesh which Christ received from her; and third, each of them, through sanctification and the grace of the Spirit descending upon them, receives and possesses the God of all, just as the Most Holy Mother of God received and possessed Him. Although She gave birth to Him physically, it is certain that She contained Him spiritually in all things and continues to do so, always inseparably. This is the sacrament of marriage, which God the Father instituted for His only begotten Son, who is equal, consubstantial, and co-eternal, inviting many to join. He sent His servants to summon those invited to the marriage feast, but they refused to attend. Who were these servants sent? The prophets. And who were those invited? The Jews. They had been called from the very beginning, yet they chose to ignore those who called them."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"Furthermore, the transgressions of the Jews carry even greater weight in this instance compared to the earlier parable. In that parable, when they were asked to produce fruit, they resorted to violence against those who made the request; however, in this case, they commit murder when they are summoned to a banquet. God is depicted as a sovereign ruler: He is defined not merely by His essence, but by His relationship with humanity. In our mortal state, marked by human frailty, God relates to us as a man; when we embody divine qualities, God stands among the celestial beings; and finally, if we live akin to beasts, God presents Himself as a fierce creature like a tiger, leopard, or lion. The Lord prepares a wedding banquet for His Son, uniting Him with every soul that is favorably inclined. Christ represents the bridegroom, while the church and every individual soul symbolize the bride. The initial messengers sent were Moses and the prophets of his time, whom the Jews rejected, frustrating God for forty years in the wilderness by refusing to accept His word and the joy of the Spirit. Subsequently, other prophetic servants were dispatched, yet some were slain by the Jews, like Isaiah, while others, such as Jeremiah, faced humiliation, being imprisoned in a pit. The more reserved individuals declined the invitation; some returned to their fields, indicative of a life steeped in worldly desires, understanding each man’s field as his body, while others turned to their trades, symbolizing a self-serving existence, as merchants are often characterized by their greed. The parable illustrates that people are often the furthest removed from the spiritual banquet—union with Christ and the enjoyment of spiritual blessings—due to two prevailing passions: either indulgence in carnal pleasures or the pursuit of wealth. The spiritual feast is referred to as dinner in this context, yet elsewhere it is termed supper. It is a supper, as this marriage feast will be fully revealed in the latter days, towards the evening, which signifies the end of the ages; however, it is also a dinner because the mystery was announced previously, albeit not as openly."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"The previous illustration highlighted the events leading up to the sufferings on the cross, specifically God’s provisions for the Jewish people, their mistreatment of the prophets, and ultimately, the crucifixion of the Savior. The current parable shifts focus to the events following the crucifixion, portraying the kingdom of heaven as belonging to God and the Father, and likening the wedding feast to the sacred union of the Son with the assembly of believers. This union is understood in two dimensions: the first being realized through faith and other virtues in this life, and the second to be completed in a more miraculous manner in the next. This sacred bond is referred to as marriage, reflecting both the Son's profound love for the Church and the Church’s own joy, for the Baptist has referred to Him as the Bridegroom. The servants symbolize the Apostles, who were the initial proclaimers of the Gospel in Jerusalem, while \\"the called\\" refers to the Jews, who were the first invited to this divine banquet, initially through the prophets and later by the Baptist. Additionally, they were invited to the feast by the Bridegroom Himself. It is important to observe, on one hand, the malice of the Jews, and on the other, the graciousness of the Savior. They orchestrated His death, yet He extends to them another chance at everlasting joy, which they, however, reject."},{"author-name":"Symeon of Thessalonica","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c897e26d8de9e2f4f210fd_Symeon%20of%20Thessalonica.png","category":"Holy Fathers and Teachers","century":15,"exegesis-text":"The union of the glorious and beautiful Son of the King is depicted in the Gospels, specifically in Matthew 22:1-14, where the Bridegroom underscores His own goodness, surpassing all humanity in purity and innocence. Through His very essence and actions, He embodies the fulfillment of that which is essential to the Sacrament of Marriage."},{"author-name":"Nicephoros (Theotokis)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8958407451968d9c204fb_Nicephoros%20(Theotokis).png","category":"Christian Authors","century":18,"exegesis-text":"In this parable, the God-Man Jesus revealed that not only had the Jewish people strayed from the heavenly kingdom, but unfaithful voices had also been led to it. Furthermore, those who professed belief in Him but failed to perform righteous deeds were excluded from the kingdom of God and faced anguish. The parable initially employs figurative language, designating the heavenly kingdom as a royal marriage. This heavenly King represents God the Father, and His Son refers to His only begotten Word, who, for our benefit, took on human form; the marriage symbolizes the spiritual bond between Jesus Christ and the Church. As the Divine Apostle states, \\"This mystery is great: but I speak concerning Christ and concerning the Church\\" (Eph. 5:32). This bond also reflects His union with every upright soul that firmly believes in Him and loves Him with all their might, as noted: \\"And to him we will come, and make our abode with him\\" (John 14:23). Additionally, it conveys the unexpressed joy of the righteous in being united with Jesus Christ within His heavenly realm, as seen in the words: \\"Enter into the joy of your Lord\\" (Matthew 25:21). Since marriage conveys multiple meanings in this context, He referred to it in the plural form: \\"make marriages\\" (Matthew 9:15, Matthew 25:4). The Bridegroom of this sacred union is Christ, often referred to as the Bridegroom, while His Holy Church is likened to the Bride of the Lamb, encompassing every God-fearing and faithful soul, as indicated by the phrase: \\"Having betrothed you to one Husband, a virgin pure to present to Christ\\" (John 3:29; Rev. 21:9; 2 Cor. 11:2)."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"While engaging with the Divine parables shared by the Lord, one cannot help but be amazed at the clever and gradual manner in which He unveils profound truths within His teachings. In the earlier parable of the unfaithful vinedressers, He identifies Himself as the beloved and only Son of the Master; in the parable of those invited to the feast, He presents Himself as the Son of the powerful King. In this instance, He pointedly indicated that the Kingdom of God would be taken from the Jews and given to a nation that bears its fruits. Here, through the image of those summoned to the feast, He more clearly illustrates the Gentiles who will be welcomed into His Kingdom. In the previous parable, He portrayed Himself as the ultimate Prophet, the fulfillment of the Old Testament; in this final parable, He embraces His role as King, inviting both Jews and Gentiles into His reign. In the parable concerning the Law, He calls upon humanity for the fruits of their duties; however, in this parable of Grace, He extends gifts to humanity. Where He is scorned for the unmet legal obligations, here He is offended by the refusal to accept His gracious offer. Thus, these two parables complement each other, with the second beginning where the first concludes. \\n\\nLet us humbly reflect on the interpretation of the parable concerning those invited to the supper, guided by the wisdom of the Church's teachers. The King is represented as God the Father, the sovereign of all creation; the Bridegroom is His only Son, the true Messiah, our Lord Jesus; and the wedding feast symbolizes the establishment of Christ’s Kingdom or His Church in the world. The Church is portrayed as Christ’s pure bride. The prophets of the Old Testament depicted the inauguration of this gracious kingdom using the imagery of a marriage feast. St. Chrysostom notes the significant similarity and contrast between this parable and the previous one, emphasizing how it also illustrates God's patience, His profound care, and the wickedness of the Jews. It foreshadows the turning away of the Jews and the calling of the Gentiles, as well as the punishment awaiting the unfaithful. This follows logically from the preceding parable, where it was stated that the Kingdom of God would be given to those who produce its fruits. Here, the Lord reveals the nature of those to whom it will be granted. He is depicted as calling forth individuals prior to His crucifixion, and in this parable, He draws them to Himself afterwards; instead of meting out the severest punishment, He invites them to the marriage feast and honors them greatly. \\n\\nJust as He initially called the Jews before the Gentiles, so He continues to extend His invitation to the Jews first. When they rejected Him and even killed the one sent to them, He turned the vineyard over to others; similarly, when they refused to attend the wedding feast, He called upon others. Is there anything more egregious than such ingratitude—to be summoned to the royal wedding and choose not to attend? Who could resist the call to celebrate a marriage arranged by a king for his son? You may wonder why the Kingdom of Heaven is likened to a marriage. This metaphor conveys God's care, His love for us, and His glory in all things, which brings spiritual joy without sorrow or misfortune. This is why John refers to Christ as the Bridegroom and why Paul asserts, “I have betrothed you to one husband, that I may present you as a chaste virgin to Christ” (2 Corinthians 11:2). In this discourse, Christ also hints at the resurrection. Previously, He spoke of death; now He assures us that beyond death lies a marriage and the presence of the Bridegroom. \\n\\nSt. Gregory the Great expresses that \\"the Father has arranged a wedding for His royal Son, uniting Him, through the sacrament of Incarnation, with the Holy Church.\\" This wedding feast, referred to as the \\"marriage of the Lamb\\" in the Revelation of John the Theologian, will indeed be celebrated at the end of time, when the complete joy of the redeemed, saved by the blood of the Lord, will be revealed. Yet, even during the Lord's First Coming to earth, His bride, the Church, was already brought to Him, with the betrothal accomplished and the marriage supper opened. All of God's gracious gifts have been offered: “Come, all of you, partake in the feast of faith, enter into the joy of your Lord!”"},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"The parable of the kingdom of heaven illustrates God’s approach to those summoned into the realm of the Messiah in a manner akin to a certain king. In this context, the king represents God the Father, the sovereign of all creation; His Son, depicted as the bridegroom, is the Messiah, Jesus Christ. The marriage feast symbolizes the inauguration of the Messiah's kingdom, or the body of Christ in the world. This is tied to the imagery of Jesus’s presence and the church, as referenced in other scripture passages. The reason the kingdom of heaven is likened to a marriage feast is to reveal God's devotion and love toward us, showcasing His magnificence in all things. It signifies that there is no sorrow or misfortune there, only a fullness of spiritual joy. This is recognized in John’s declaration of Christ as the bridegroom. This parable clearly reflects the rejection faced by the Jews and the subsequent invitation extended to the Gentiles. Initially, the gospel was directed towards the Jews, who were the chosen people; however, in their spiritual blindness, they rejected it, leading to its acceptance by the Gentiles. While many details in this parable may seem ornamental and serve a rhetorical purpose, they do not carry any deep secret meanings."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"In His continued teaching, Jesus conveyed a parable regarding a wedding celebration prepared by a king for his son. The king had previously extended invitations to the guests, allowing them the opportunity to ready themselves for the occasion at the appointed time. However, when the king dispatched his servants to summon them, they chose not to attend. This parable of the wedding feast closely parallels the story of the wicked vinedressers, serving as a further exploration of that narrative. The earlier parable concludes with the killing of the son of the master, symbolizing Jesus Christ. In contrast, the wedding feast parable illustrates the repercussions of the Jewish people's refusal to heed God's invitation. The Lord was making arrangements for His kingdom to welcome those deemed fit to enter."}]}
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