THE TEXT BELOW IS THE TRANSCRIPTION OF THE VIDEO COMMENTARY BY FR. FERNANDO ARMELLINI

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A good Sunday to all. 

Israel’s society in biblical times was composed of shepherds and farmers who lived a hard life. They were simple people who had to work in a land full of stones in the mountains because the great plains of Sharon along the shores of the Mediterranean and the plain of Esdraelon were in the hands of the big landowners. 

These poor peasants had to clear the field of stones before they could till it. They were forced to work long hours in the scorching sun, with very rudimentary tools, if they wanted to earn a meager meal for themselves and their families. 

These “poor of the earth” also occasionally organized feasts, but the sumptuous banquets they dreamed of were affordable only to the rich, who exploited the poor workers. 

In Israel’s history, there was a hopeful moment for these “poor of the land,” as they are called in the Bible. After the exile, several groups deported to Babylon returned to Judea and Israel. Of course, they were not the people Nebuchadnezzar had exiled, but their children and their children’s children. Most of them had made their fortune because Nebuchadnezzar had not deported the elders, the sick, or the lame. He had taken only the skilled people—the artisans—and after a few years they were well established in Babylon. 

Who were those who had returned to the land of their fathers? Those who had failed to amass wealth in Mesopotamia. When they returned to the land of their forefathers, they found that others had already occupied it. To survive, they had to put themselves in the service of these new owners, who began to exploit them and commit all kinds of abuses against them. 

In the 5th century B.C., a prophet appears in Israel, sent by the Lord to announce a word of hope to the poor of the land. And what did this prophet promise? What everyone expected: that something would change in society. That was the world they desired and aspired to. The prophet used an image to present the new reality the Lord would introduce. What image could he choose to present this new world? The one they could best understand: a great banquet. They had never had grand banquets; they could only dream of them. 

This is the prophet’s promise, as referenced in this Sunday’s First Reading. The prophet proclaims that the Lord of the Universe will prepare a banquet for all peoples on this mountain where the city of Jerusalem stands. He then describes it: “There will be tasty food, fine wines, succulent food….” Those who heard it rubbed their eyes and shook their heads, having never seen such a banquet. But it would not be reserved for the Israelites; it would be a table set and open to everyone, because the new world would include all humanity. 

Four centuries had passed since this prophecy, and nothing had changed. The world remained the same as before: the same injustices, the same pains, the same tears for the poor of the earth. They wondered: “But will the Lord be true to his words? He promised by the mouth of the prophet.” Nevertheless, the Israelites continued to believe in the Lord’s faithfulness. Israel always said, “Our God is of his word; if he has promised, he will perform.” And one day, among the poor of the land, Jesus of Nazareth appeared and fulfilled the prophecy. And the banquet began. Let us hear: 

Again, Jesus replied to them in parables, saying, ‘The kingdom of heaven may be likened to a king who gave a wedding feast for his son.’ 

In Israel, everyone knew the prophecy we had spoken of by heart, and the rabbis kept the memory of this promise alive by quoting it often. They represented it with the image of two worlds: the present world, full of misery and sorrow, of tears and injustice—a world no one likes—and the future world, or the world to come, which will be full of joy and an eternal feast. They called it “the Great Eden,” which, in Hebrew, means “delight.” That is, “the Garden of Delights.” This would be in the future world, in ‘the other’ world that would be realized. 

But Jesus says that this new world is not in the future; the kingdom of God is realized here, in the present, because God has decided to prepare the banquet in this world. Here, God wants his sons and daughters to be happy; in the other world, God will take care of them. The kingdom of God will be built here, and Jesus presents it through the image of the banquet, which he took from the prophet and is not new. 

We know of other images of the kingdom of God used by Jesus. He said that the kingdom of God is like a mustard seed that begins in the old world; it is small but powerful. This seed harbors a divine life that develops and produces something unexpected and extraordinary. Jesus also said that it is like a field in which good grain develops and good wheat grows, but tares are also present and will continue to be present. 

Today, Jesus presents us with the image he took from the prophet. The kingdom of God is a banquet, a wedding feast. Now, we want to develop this image to understand what it contains that he took from the prophet. 

First of all, it’s a banquet, a feast. We sadly wonder why adherence to Christ and his Gospel was shrouded in a veil of sadness in ‘sufferism’ (the more one suffered, the more one prepared oneself for the other world). The Father sent his Son into the world only because he wanted a world of joy built for all his sons and daughters. Let us remember what the angels said at the birth of Jesus: they announced great joy to the shepherds, and Jesus came into the world precisely to begin this new world. In the old world, there can be no joy. Those who are satiated feast. But how can these people feast and smile while all around them are the hungry, the miserable, the sick, and the homeless? They will be able to experience the pleasures, the madness, the daze, the hedonism, the drunkenness, but joy is not possible in the old world. 

This is what Jesus says to everyone: “If you want to experience joy, you must accept the invitation to enter the banquet of the kingdom of God.” 

The second matter we must consider in this image of the banquet is the new world, a world of joy, and the identity of the organizer of the feast. Who is the organizer? It is certainly not the guests. The parable says it is a man, a king, clearly alluding to God. He is the one who organizes the feast. But there is something else: the banquet is free and for all. The banquet hall is our world, where we all come as guests and find it prepared for us. We are all diners; no one owns it. All the evils we see in the ancient world come from someone acting as a master. 

God has prepared a beautiful world for his sons and daughters, not a valley of tears. He has given them everything they need: food for a whole life. Someone has forgotten that he is a guest and thought he could dispose of whatever he could get, as if he were the master. So he introduced the law of the market: to hoard by selling to the highest bidder, to profit from exchange, and to enrich himself by accumulating more and more goods. This lie of considering oneself the master of something gives way in the banquet hall, which is our world, to rivalries, competition, grudges, and wars. 

The banquet organized by the king reminds us of this truth: All is God’s; nothing is ours. We are stewards of goods that are not ours; all possessive adjectives are lies. If one accepts the logic of gratuitousness, everything changes; thus, one surrenders to the needy brother the bread he needs for his life, and from God we receive the food each one needs. We are well made; we are programmed for this relationship of love and exchange of goods with our brothers and sisters because all who come to the banquet hall, our world, are sons and daughters of the same Father. 

In the logic of the kingdom of God, I don’t give something of mine because I am generous; I share everything others need because I have these gifts to offer them. They do not belong to me; what you have in your hand is to be given to people in need; it is from the logic of attention to the needs of others, from the logic of love, where the new world is born. 

The third characteristic: At a wedding banquet, one does not isolate oneself to eat alone. The animals are fully satisfied when they can satisfy their cravings alone. Man is not programmed to eat alone but for conviviality, to experience the joy of watching those around him and to see that everyone is happy. Therefore, the banquet of the kingdom of God is not the orgy of the greedy of whom the prophet Amos speaks, of those who, lying on beds of ivory, are cast upon their couches, eat the lambs of the flock to their fill, sing to the sound of the harp, drink wine from great cups, and are disinterested in the poor, whom they exploit to enrich themselves. It is not by gorging oneself with goods that one is happy. Joy can only be experienced by those who accept the logic of the new world, which is conviviality, fraternal sharing, and attention to others, to their sorrows, their joys, their disappointments, and their hopes. 

The fourth characteristic we capture of the Kingdom of God in this banquet image is the welcome. Into the banquet hall, which is our world, come all kinds of people from different cultures, peoples, nations, and languages. At the banquet, people are welcomed for their diversity. In the banquet of the Kingdom of God, all discord is excluded. Diversity is a richness, not a source of discord. The welcome is drawn in this image from the parable of the banquet. The new world is one where each person is received with their qualities and limitations. 

Now, you may ask yourself: Do you accept this logic? Do you want to continue building the world according to the logic of the old banquets, or do you accept the invitation to enter the new world? Many would like to remain in the old world, where they can feast alone as rich epulone. But those will not be happy. The parable now presents three groups of servants who are in charge of bringing the guests because the master, God, wants everyone to enter the banquet; that is, they accept the new world’s logic. Let us listen: 

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 seized his servants, mistreated them, and killed them. 

The parable tells us of a sending. The king, who organized the feast, sent two groups of servants, first some and then others. Whom do these two groups represent, and for whom did they go? They represent the prophets whom the Lord sent to Abraham’s children and the Israelites to announce the coming of the Messiah and to welcome his proposal of a new world, the banquet of the kingdom of God made by Jesus. But their answer was negative. Who rejected the invitation? Who do they represent? They are the spiritual leaders of Israel, the scribes, the elders, and the high priests, who did not listen to the words of the prophets and invented a relationship with God that was not what the prophets had taught. 

The prophets had said that the Lord is not interested in sacrifices, burnt offerings, or incense, but in works of love. This was the preparation for the banquet that Jesus, the Messiah of God, later proposed. They refused the invitation to conversion that John the Baptist had extended to them. Why did they reject it? Because they preferred the banquet that had been organized for them: the religious practice, replete with provisions and precepts invented by men, which, as Jesus says, was an unbearable burden on the backs of the people. 

Clearly, the relationship with God they taught and preached did not convey joy; it was like a wedding feast without wine, as at the wedding at Cana, where only pitchers for purification were present. This was their religion, made up of prescriptions, sins, and purifications. It gave joy to no one; it was an old banquet. But this religiosity delighted the spiritual leaders. They liked the lawgiving and justifying god, who loves and blesses the good, only the good, and does not grant his favors to sinners who dare defy him by transgressing his precepts. They would not accept the God presented by Jesus, who feasts and sits with tax collectors and sinners. Finally, the spiritual leaders refused the invitation and were uninterested in the new banquet. 

Be careful, because the Pharisees of Jesus’ time are dead, but Pharisaism continues to exist. We could be the ones today who refuse the banquet offered by Jesus because we prefer the old religiosity of observances, rewards, punishments, and merits. This religiosity reassures our consciences: it makes us feel good with God, or, instead, in credit with God, because we deserve rewards for the many good works we do. This is not the banquet of the kingdom of God; it is still that of the Pharisees. God’s free love for us characterizes the banquet of the kingdom of God and extends to all our brothers and sisters. 

Let us now observe what happens to the second group of envoys as they set out in search of their guests. These guests are no longer the spiritual leaders of the people but have withdrawn into material realities. The parable speaks of fields and businesses. That is, it refers to people who invest in the farms of large landowners, whose farms must be valued and visited. Their banquet is the one that satisfies them; they already have a banquet—that of business, of the accumulation of money and goods—and they do not want to be disturbed by other proposals for life. The more they withdraw into this material banquet, the less willing they are to accept the invitation to the feast where goods are not accumulated but shared. They want to continue with the banquet, which each one has to manage, where everyone has to get what they need, and if they don’t find it… let him manage! 

This second group does not accept the invitation either, because they understand well what life at the banquet of the kingdom of God entails: it demands attention to the other through gratuitous love. And yet they deceive themselves, thinking they can satisfy the need for infinite joy present in their hearts, as in the heart of every person, with riches and pleasures. 

Some are uninterested in the invitation and continue with their religious or material banquets. But some are bothered by the messengers… These are the ones who reject the second group of messengers, i.e., those bent on material realities, who quickly notice that the logic of the banquet proposed by Jesus denounces the injustice in their banquets. If the messengers insist a little, they resort to violence to silence and remove them. This is the fate even of the prophets of today when they dare to denounce the present injustice in this world’s economic and political banquets. 

And in the face of this second group’s refusal, what does the king do? Let us listen: 

The king was enraged, sent his troops, destroyed those murderers, and burned their city. 

Before introducing the third group of servants, we read the strange parenthesis of this burning city. Let’s see what it is trying to tell us. Let us note, in the first place, that this verse does not belong to the parable told by Jesus; it interrupts the narrative, and if we remove it, the story flows logically. It is difficult to imagine a banquet beginning and, in the middle, a war. At the war’s end, the food is still on the tables, and the guests are waiting for the fight to end so that the banquet can continue…. 

This is a verse introduced by Matthew, whose purpose was to shed light on the meaning of a dramatic event that occurred some fifteen years earlier: the ruin of the city of Jerusalem. The early Christians wondered why the holy city had ended like that. They gave their answer in the language of the Old Testament. They spoke of punishment. But what did the Old Testament mean by ‘punishments’ from God? We know that God does not punish or add more evil to what people do to themselves when they go astray in their sins. When the Old Testament speaks of God’s punishments, it refers to the consequences of sin; it is sin that punishes man and sometimes punishes him to the third and fourth generation because the consequences of sin are always dramatic. 

We cannot use this language today because it is archaic; we must necessarily transpose and reformulate this image to make it understandable to the man of today. Today, it is blasphemous to speak of God’s punishments because, in our language, that expression no longer has the meaning it had in the Scriptures: there it referred to the consequences of sin. 

The message today could be translated as follows: Whoever rejects the invitation to the banquet of the kingdom of God is responsible for the abuse, violence, wars, and destruction that persist in the world. These are not God’s punishments but the consequences of clinging to the logic of the old world, which is one of competition. And the consequences are always dramatic. 

Israel’s sin was rejecting the proposal of the world of peace and love made by Jesus and choosing violence instead. The consequence of this sin was the ruin of the city. The result of sin is presented in this verse through the archaic language of God’s punishment. After this intermezzo, Jesus’ parable continues with the sending of the third group of servants. Let us listen: 

Then he said to his servants: ‘The feast is ready, but those who were invited were not worthy to come. The wedding feast is prepared, but the guests do not deserve it. Go out, therefore, into the main roads and invite to the feast whomever you find.’ The servants went out into the streets and gathered everyone they found, both good and bad, and the hall was filled with guests. 

Whom did the king send for the third group of servants? Not the notable, nor the rich, nor the pious, nor the devout priests, nor those who have already said no. According to the Greek text, the third group is sent “there where the streets converge.” And where do the streets converge? In the market squares. They must go right there, where ordinary people gather, where the poor are, where everything converges: honest merchants, swindlers, thieves, drug dealers. They must go there and offer all these invitations to enter the banquet hall. That’s why they go to the poor, to the marginalized, to the despised, to the tax collectors, to prostitutes, to all, good and bad; no one is excluded from this invitation. 

And who are the members of this third group of servants? They are no longer the prophets, who spoke to the people of Israel. The third group comprises those sent directly by Jesus, that is, the apostles. All of us are angels who have placed our lives at the disposal of God’s plan for the world. For our mission to be effective and successful, it is necessary, first of all, that we experience the joy of this banquet we have entered and that we have truly accepted the logic of the kingdom of God. We have realized that it gives us joy, makes us happy, and gives meaning to our lives. If we had had this experience, we would certainly feel the need to go out and invite all the people we love so they, too, can have this experience in the banquet hall. If we don’t, if we don’t feel this need, it means that we have not had the experience of the joy of the banquet, or that we don’t love the people who are still outside, and we don’t feel this need to invite them. 

The need to evangelize arises from love. With whom will we have to deal in the marketplace? We will find everything: bad people and good people. Sometimes I hear these angels sent to the market to spread the invitation, good people, generous, animated by great zeal, and I listen to them present their perplexities and say: “But will it be worth it?” They hesitate to go out because they say the people are not interested in the Gospel or the feast: “They’ve had their parties. Why should we bother them? They don’t listen to us. And they are also distant people; they even sometimes make fun of us…” 

I always say to those who hesitate to go out: “If the people in the marketplace were already in the banquet hall, Jesus of Nazareth would not have sent them out to invite them; if he sends them, it is because those people are outside. So don’t be surprised that the people you find there have not yet accepted the invitation and, therefore, do not understand the beauty of this proposal that Jesus of Nazareth makes.” 

And now, let us consider whom we will meet in that square and what answer we will receive. I would say, first of all, we will find people who are hesitant. These people don’t feel like accepting immediately or changing their banquet, because they already have their feasts and want to continue enjoying their life a little longer; those people are likely to come in later. All right, let’s be patient; we have made our proposal. Maybe we will also find some people who say, “I understand that that banquet is for the next world, so, in the meantime, I will continue to enjoy the banquet here, and at the end of my life, I will enter the kingdom of God.” We will tell him: “Look, then it will be late; you have lost the opportunity to be happy in this world because the kingdom of God is not for the hereafter; this is where Jesus wants to build it. They may not understand, but we have offered this invitation, which we would like them to accept, to enter the banquet hall.” 

Indeed, at the banquet, we will also find those who enter immediately, not for the right reason, but because they fear ending up in hell if they do not… So, there will be people inside who are not there out of love but out of fear. There will also be this kind of response in the marketplace. But there will undoubtedly be those who understand that the kingdom of God is a feast and will enter decisively, without delay, because they do not want to miss a moment of joy. 

Let us remember that those who enter do not immediately become perfect; they do not ultimately accept the logic of the banquet; they will also bring misery, moral weaknesses, and frailties. Often, they will still be tied to the logic of trade and exchange, so they will try to accumulate a bit; they will not put everything at the brother’s disposal… Patience. Good wheat is in the kingdom of God, but there will always be weeds. 

The conclusion of the parable is moving. The room is packed! The whole family is gathered, with people lying down, a position symbolizing freedom from attachment to possessions, from moral corruption, from grudges, and from vices… The room is complete; no one is missing; all sons and daughters will one day be received in this room. They will first accept the invitation addressed to them. Our task, however, is to do it well, because acceptance will largely depend on how we present this proposal. And if we do our task well, people cannot help but be attracted to the new world proposal we make to them. 

The curtain on the parable could be closed here. However, it does not end this way. It continues with an episode that seems to ruin everything. Let’s listen: 

But when the king came in to meet the guests, he saw a man there who was not dressed in a wedding garment. He said to him, ‘My friend, how is it that you came in here without a wedding garment?’ The man 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.’ 

Let’s tell the truth right away: the behavior of this king leaves us speechless. Here, it seems we are before a double personality; this ruler, who was generous and good to the unfortunate, now, for a minor fault, his nerves break, and he becomes hard, even cruel; we no longer recognize him. This part of the story is unrelated to the previous one; it does not fit with what has been told before. 

The parable ended with the banquet hall full of diners and the master feasting with everyone. Why be surprised, then, that some have no wedding garments? People were in the marketplace; it was surprising to see someone wearing a wedding dress. 

We are clearly before a new parable, a new legend that seeks to answer a question that has arisen. What is the question that arises: Will it suffice to have said yes to the invitation and entered the banquet hall, i.e., to have received the baptism? Or will it be necessary afterward to translate our choice into concrete life? This is the question to which Matthew answers with a new parable. 

And why does the evangelist Matthew need to introduce a second parable? Because he addresses communities in the final decades of the first century A.D. More than 50 years have passed since the Passover, and these communities, which were very fervent at the beginning, had said yes to the Gospel and had entered the banquet hall, but had lost their enthusiasm over the decades. Many Christians had returned to their pagan habits incompatible with the gospel, such as attachment to this world’s goods. And Matthew, a pastor of souls, is concerned because they risk failing in their lives. Even though they have been baptized, they become like those who refused the invitation again. That’s why Matthew introduces this parable of Jesus, which speaks to the new garment of Christians. When one enters the banquet hall, he welcomes the kingdom of God and must change his ‘garment.’ 

In the Bible, the ‘garment’ represents the moral life of the people, the way those around them see them; they may be clothed in pride, for example, or in care for others and generosity. In the New Testament, Paul repeatedly states that the one who enters the banquet hall enters the Kingdom of God and therefore must put on Christ. And those who meet him must recognize in him a disciple of the Lord and the Master himself because they are clothed with the same robe. 

We wonder, then, what the wedding garment is in which Jesus of Nazareth is clothed. As John relates, let us return to the events of the Last Supper. At some point during the Last Supper, Jesus took off his garments and kept his loincloth. This was the manner of dress in the Jewish world at that time. They covered themselves with the loincloth, the tunic, and the robe. The robe had already been taken off. Jesus remained in the loincloth, the enslaved person’s garment, because he began to perform the enslaved person’s service, washing the disciples’ feet.

That loincloth, the garment of the enslaved person, is the garment that characterizes Christ as a Servant. The true disciple of Jesus, called to serve and be the slave of his brothers, must always be ready to say yes to those who ask for help. The masters are all the needy poor, and the disciple must always be clothed in this wedding garment. At the marriage feast of the Kingdom, the Bridegroom is Christ, and the bride from the Christian community must be clothed in the same uniform as the Bridegroom: the uniform of the enslaved person. 

And what happens to those who do not accept this wedding garment, that of the servant? Here are some very harsh expressions from the master: “Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.” Let us pay attention to this language, which was proper to the rabbis. As Matthew was speaking to the majority of the Jewish Christian community, he was understood very well, and that was how the rabbis wanted to shake consciences. And here, Matthew wants to shake these Christian communities that are in danger of returning to pagan dress. That is why he employs the language of the rabbis. Also, the expressions “wailing and grinding of teeth” and “darkness” appear only in the Gospel of Matthew. 

Let us try to interpret these rabbinical images. What does Jesus want to say to all those who said yes to him: “Beware, for if you do not accept this habit of being a servant, if you do not accept the logic of the banquet—which is that of sharing, of service to your brother and sister—you are left out of the banquet.” And what happens to those who are left out? They remain in the old-world society, the competitive one, the one of rivalries, and, therefore, in a society that is not an Eden but a hell because it is inhuman.

There is no need to prove it. What does our society produce? The logic of the old world, the logic of competition and rivalry. It is hell, where there is wailing and grinding of teeth. So if we do not accept the logic of the Kingdom, we stay outside. We may win once or twice, but in the end, we will be crushed by someone stronger. This is what is meant by the very severe expression Jesus used. 

The conclusion is found in the last verse of this Gospel passage: “Many invited, but few are chosen.” What Jesus means by this expression is not that many are called but few go to heaven. No. All are invited, but unfortunately, not many take it seriously; that is, they allow themselves to be drawn into the logic of the new world. 

I think Jesus is speaking to us, the servants of the third group. Let us not be discouraged; let us not expect everyone to be involved in this new logic. Some will, but others, even if they adhere a little to the logic of the Gospel, will retain some pagan aspects in their lives. Keep this in mind as well, you angels of the third group of envoys. 

I wish you all a good Sunday and a good weekend.