-29-
Biblical Problems
 
The Parable of the Wedding Garment (Mt 22:11-14)
 
Rev Dr Paul Kariamadom VC
 

The parable of the wedding garment is seen only in the Gospel of St. Mathew. The slaves invite all they see on the street, both the good and the wicked, to the wedding feast ( cf 22:10). While all are waiting eagerly for the feast to begin, the king comes to the banquet hall to examine each of them and finds one without a wedding garment. According to the orders of the King, his servants bind the hands and feet of this man and cast him into the outer darkness. Can a pedestrain on the street, who was unexpectedly invited, get himself dressed in a wedding garment? Was it not cruelty to have invited a stranger on the street to the wedding and then to send him out because he had not put on the wedding garment? Was not the punishment he received too severe? Such doubts trouble quite a few people when they read this parable. This parable of the wedding garment should be considered as a sequel to the parable of the wedding banquet (cf Mt 22:1-10) given to impart some messages for the disciples of Christ.
 
 
The significance of the wedding garment

The following may be the reasons why the defaulter failed to be dressed in the wedding garment. Scholars hold that the kings of the Middle East had the custom of providing garments befitting the occasion when they invited guests for wedding banquests and other festivities. The documents found at Mari in Mesopotamia bear witness to this fact. The particular person invited in the parable did not care to put on the wedding garment. It is quite reasonable to think, therefore, that he deserved the punishment. Over and above this plausible reason, we need to enter into the deep plane of spiritual meaning of the wedding garment.

We have to grasp the symbolical significance of the wedding garment. Often garments and the mode of dressing up have been used in the Bible to highlight spiritual truths. In the Old Testament there is the picture of God clothing those who have been saved with the wedding garment of salvation. ( garments of salvation and the role of righteousness) ( Is 61:10 ; Ez 16:8-14). In the book of Revelation reference is made to the garments of glory that the righteous and the chosen will be clothed with. In Revelation 3:4-5 we see that those who conquered were clothed in white robes. In 19:8 we see the bride clothed with fine linen, bright and pure at the marriage of the Lamb. "......the fine linen is the righteous deeds of the saints." ( 19:9). In short, the white garment is the symbol of being a member of the community of the redeemed, whereas the symbol of living in sin is nakedness ( cf Gen 3:7). Jesus compares the Messianic age to a new garment (cf Mk 2:21). The ‘best robe’ that the father puts on his prodigal son, indicates the re-established sonship. The dazzling white clothes of Jesus at the Tranfiguration stand as symbols for glory (cf Mt 17:2) and the new life in Jesus (cf Gal 3:27; Col 3:10;Eph 4:24). They are also used to refer to the life of the resurrection (cf 2 Cor 5:1-4).

In the parable under consideration the wedding garments symbolize the good deeds necessary for Christian life and also the fruits of the kingdom of God (cf Mt 21:43).

The kingdom of God is often compared to a banquet in the Bible ( for example, Ps 23:5-6; Is 25:6-10 ; Lk 9:12-17; 10:38; 13:29 ; 22:14-24; 24:30-35; Rev 19:5-10). The wedding banquet very specially symbolises the kingdom of heaven. If the wedding banquet has to be enjoyed, suitable good deeds must necessarily be done. These good deeds are indicated by the wedding garment. Those who have failed to do these good deeds will be punished. Being cast into the darkness refers to the judgement at the close of the ages. At the time of Jesus, wedding banquests were held at night. (For example, in the parable of the ten virgins in Mt 25:1-13 ). The darkness outside the banquet hall, therefore, indicates fear and punishment(cf Mt 8:12 ; 25:30; Wis 17:2).

The Gospel of St Mathew was composed between 75 AD and 90 AD. The parable of the wedding garment also stands as a warning to the Christian community of the time. There were several Jews and gentiles in this community. It was for this community, specially the Jewish Christians that the first gospel was written. Some of them had the wrong idea that salvation was a free gift of God and human acts had no special value. They mistakenly believed that salvation would be theirs automatically once they were baptised and became members of the Church. There was no need of doing any good deed- so they thought. The parable of the wedding garment is written also to correct these views. It is not possible to enter the kingdom of God by force. The parable holds the lesson that salvation is not possible on the last judgement day without the wedding garment of repentance, and good deeds. The Jewish Christains were somewhat envious of the baptised gentiles who, like them, became worthy of being saved. When Jews and gentiles enter the Church through the reception of baptism, they have to be prepared by performing good works. If not, they will be banished from the kingdom of heaven. It is this fact that the evangelist makes clear through the parable of the wedding garment.

The Lord calls every one to his kingdom regardless of his sex or religious belief. But he also expects all of them to live a life worthy of the call. Those who do not act in a worthy manner will be cast into the exterior darkness. These are called but not chosen ( cf Mt 22:14)

According to the opinion of some scholars, the wedding garment highlights in a special way the preparation-specially repentance-necessary for the reception of the Holy Eucharist. There is also an indication that without appropriate repentance, conversion and purity of heart, gentiles should not be admitted into the Church or be allowed to receive Holy Communion.

In short, the purpose of the parable of the wedding garment is to make it clear that the unworthy will be banished from the Church and from the kingdom of God. The necessary worthiness of a Christian disciple lies in doing the will of God ( cf Mt 7:24) and in doing works of mercy ( cf Mt 25:31-46).
 
 

The Jewish background

There are some stories similar to the parable of the wedding garment in the Talmud of the Jews. For example, Johann Ben Zakkai cites a parable. A King once held a banquet. He did not tell the invited people the time of the feast, but directed them to be prepared to attend it. Since it was to be at the royal palace, the clever ones realised it would be ready soon, and waited at the palace gate. Others, who were stupid, calculated it would take long to be ready and were engrossed in their particular tasks. Suddenly, with no warning, the time was announced. Those who were ready went in and partook of the food and drink. Those who had come without the wedding garment, however, had to sorrowfully stand outside the palace gates. In this story, the wedding garment indicates the preparation necessary to hear God's call.
 
 

Concluding thoughts

Even today there are numerous people who are passive and inactive thinking salvation is God's gift. Our faith is not very often deep enough. The fact is that many think membership of the Church is an assurance of salvation. We should not forget that no one who does not wear the garment of righteousness and repentance can attain salvation.

This garment has to be worn today itself, because any moment we may have to appear before the presence of God. In the parable the man without the wedding garment is silent before the king ( cf Mt 22:12). While giving an account of ourselves before God, we become silent ( cf Rom 3:19). When the wicked man encounters truth, he is silent. When the mask of falsehood is torn away, he cannot utter a word. God's X ray will reveal the face of his wickedness. There is nothing that will remain concealed. The psalmist repeats that no one can conceal anything from God (cf Ps 139:8-11). We have a duty, therefore, to be ready, dressed in the wedding garment. Our call is to become people who have "washed their robes and made them white in the blood of the Lamb"( Rev 17:14; 22:14). We can also try never to let the white robes we have received in Baptism be tainted with sin.