Come to the Party

 October 11, 2026

Matthew 22: 1-14

Banquet
Hyatt Moore

 

We love this parable! Yay.

And it makes us uncomfortable.

 

There’s a banquet! It’s great! Yay.

And there’s destroying cities.

 

It’s a party for everyone, good and bad,

everyone that usually isn’t invited to parties! Yay.

 

But then there’s that poor guy who didn’t

wear a wedding coat, thrown into the outer darkness.

Dark Jesus is back again with another parable.

But don’t despair.

Remember, he’s still talking to the religious leaders.

And Matthew wants us to know that Jesus was very upset

with them and he told them directly and publicly.

And Matthew has a flair for the dramatic.

 

And remember, we don’t have to throw everything out

that we know and believe about grace.

We just have to remember that when Jesus talks like this,

it’s important to him and he wants them to know it.

 

Let me tell you, Luke’s version of this parable

is more palatable. It’s very nice and there’s no

city-wide destruction and no outer darkness

or wailing and gnashing of teeth, you can read that one Luke 14.

 

But still, we’re not in Luke this year, we’re in Matthew

And Matthew tries to grab us in with exciting 

descriptions and consequences. 

And this is the parable we’ve been given today

so we have to deal with it.

And maybe it’s not all bad news.

 

So let’s start with the basics:

Jesus says the Kingdom is like this:

It’s like a King who has wedding banquet.

The kingdom of God is like a party!   Yay!

 

I mean it’s nice to think of God as throwing parties.

For a couple thousand years, the church and God

and everything involved with it has been

depicted as a drag, a bunch of sad, serious, wet blankets.

The Church has been the ones telling  

couples on the dance floor to separate and turn down the loud music.

 

I remember one member in my last congregation saying that when

she was young she was told that she needed

to stop smiling when she was going up for communion.

People have confused spirituality with stoicism.

And joy with disrespect.

But that’s not God’s way, that’s our interpretation.

And that, I think that is part of the understanding of this story

I’m sure the religious leaders didn’t see God as throwing parties.

 

They were doing their own thing, and not God’s thing.

They forgot all the lessons their fore-fathers and mothers had

taught about God’s love, forgiveness, inclusion, abundance,

and all the rest of it, and they decided to take the easy way out.

The way of the world. The way of scarcity and fear,

threats and judgement,

in order to control people and get what they want.

 

But God’s way, God’s kingdom is like a celebration,

 

So the Kingdom of God is like a celebration.

With great food, and drink, and decoration.

And he invites the usual suspects, other important people:

politicians, business execs, doctors, lawyers, art gallery curators, 

celebrities, and of course, religious leaders.

But they’re not interested in the king’s party.

They want to keep doing their own thing.

As I said, Jesus is talking to the religious leaders.

They’ve been entrusted with God’s people,

and they’ve forgotten about God’s invitations.

They’ve used and threatened the poor and

hungry and sick instead of helping them.

They’re living in comfort, assured of their

own place in God’s favor, and the people they’re supposed

to be serving are starving for food and grace.

And since they presented themselves as the only way to God,

they’re blocking everyone’s way.

 

They’ve been invited to the party that the King

is throwing, and they’re not showing up to it.

Not only that, they’ve killed the people who

have invited them to the party.

 

This is foreshadowing Jesus eventual crucifixion

and Jesus is also referring to the many prophets,

like John the Baptist, who have been killed for criticizing 

the religious leaders and the government they’ve been colluding with.

 

This is one of Jesus biggest beefs with the religious leaders.

They are colluding with the Roman government to elevate

their position and control and intimidate the people.

Jesus is saying that God does not like that.

God does not like it when religious leaders collude 

with governments in order to control and intimidate.

God doesn’t like it when religious leaders do that NOW,

and he didn’t like it then. They traded in the way of life

and joy for the way of death and fear.

 

I must digress now to talk about something so

distressing in our own government.

I mean it’s like a firehose of distressing things lately,

but this one really takes the cake.

The pentagon has announced that the first military execution 

to take a place since 1961 will be livestreamed.

Made available on TV for anyone to watch.

Putting aside the debate about whether the United States

should still be persisting with the death penalty in the first place—

Using the death penalty for entertainment is actually frightening.

dictatorships do that.

 

The Secretary of State has claimed his Christian identity

publicly many times, and he’s forced service people to attend

Christian prayer services and sermons with his Christian

spiritual advisor, who has some very nutty ideas himself.

 

I’m not going to mince words here.

Putting a death on display like this is a dangerous path.

And putting death on display like this and using Christianity 

as a mantle at the same time does more serious damage to Christianity.

It’s barbaric. The Roman government did that with Christian martyrs.

And it’s what the Roman Government did with Jesus.

 

I’m horrified as a citizen and as a Christian.

As I was saying God does not like it when religious leaders

collude with governments in order to control and intimidate.

I think Jesus would have a lot of serious stuff to say to this,

so I feel I have to say something now.

 

End of digression.

 

So this King is mad at the people who rejected his invite,

and also murdered the ones bringing the invitation.

So the King has them killed and their city destroyed.

 

Now it may be difficult to believe that the way of

life is what Jesus is offering here when the

parable is so violent and threatening itself.

(Did I tell you that Luke’s is a lot better?

No cities burned in that one.)

But when these parables get crazy like this

we have to remember that Jesus is angry.

He’s taking this business very seriously

and he’s using the language of violence, which maybe the language

these religious leaders seem to understand best.

Do I believe that God is destroying people and cities

like the King in this parable? No I don’t.

But do I share a little of Matthew’s desire for a little earthly justice 

and retribution for the forces that defy God so blatantly?

Yes, a little if I’m honest.

 

But I like to interpret parables and stories like this

more hopeful for the future instead:

The places built on hatred and fear and violence,

and rejection of God’s way of love and grace are just not sustainable. 

They will not survive.

They either destroy themselves, or find their way back to God.

So that was the first distressing part of this parable.

 

So the party’s ready and the food is there but no one

that the King has invited wants to come.

So the King asks his people to invite everyone else

everyone else who might actually do things God’s way.

Everyone that no one would have thought to invite before.

 

And they do, they don’t care who they ask: “Good and bad” it says.

Luke’s gospel describes the poor, the crippled, the blind, the lame.

 

This is how Jesus was operating when he came to town.

The religious leaders weren’t celebrating with God, so Jesus 

had to get other people, tax collectors and prostitutes to join him at his table.

He got the disciples fishermen and other regular joes

to join him.

 

We know who they would be today.

We know who our own normally uninvited are in our day.

In God’s way, the table – real and metaphorically,

is opened up to everyone.

 

And that’s the another great thing about this parable,

At God’s party everyone is invited. Yay!

  

The earliest church knew this, and it was known

for having rich and poor together, Jew and Greek, slave and free,

male and female, no one else did that at the time

and that was the earliest Christian calling card,

they were all one in Christ.

 

Rachel Held Evans, the popular millennial

theologian who sadly died in 2019 wrote:

“The apostles remembered what many modern 

Christians tend to forget—that what makes the gospel offensive

isn’t who it keeps out, but who it lets in.”

 

Still, today, the thought of inviting everyone

to the table and to the party is a scandal to many.

Excluding people with threats of hell are powerful.

And people like to hold onto that power.

 

So the Kingdom of God is like a party,

and the party is happening whether we want to participate or not,

and everyone who normally isn’t invited to parties is invited,

(and those who ARE normally invited can come too.)

So Yay! For radical banquets that can’t be stopped!

 

But  that brings us to the other really concerning part of this parable,

the King and that guest and his wedding garment, or lack of it.

 

To us it might look like the king is just mad because someone

was not wearing the right clothes or didn’t have the right look.

I know some of those joyless preachers in the past

have used this bit of the parable as an excuse to tell people

they had to dress right in church.

But that’s kind of a ridiculous take.

  

So at the time, weddings at that time were kind of surprises,

the date wasn’t set a long time in advance.

When the time was right, the wedding started,

and someone would go out into the neighborhood,

and let them all know that the wedding was about to start,

and everyone was supposed to stop what they were in the middle of,

they would take their wedding robe out of the closet and go.

And if they didn’t have one,

the host would provide a wedding robe at the door.

 

The wedding robe was a garment that was simple

and non-descript, and everyone’s robe was similar,

meaning that everyone looked the same:

the king looked the same as the ditch-digger,

the farm hand looked the same as the business owner.

 

To wear the robe was a sign of solidarity, unity, humbleness

and honor for the host and for the rest of the guests.

As I said, if they were too poor to have one on hand,

they would have been given one at the door.

 

So the man who came in wasn’t just flighty

and forgot, or too poor to afford one,

he would have had to reject it.

To not wear it, was a snub, it was arrogance even.

 

With Matthew’s own flair for the dramatic,

he’s saying that everyone is invited to the party. Yay.

But it’s not just a free-for-all, anarchy party.

Yay still.

Those kind of parties make me nervous.

 

God’s party is open to all people, it’s true.

And when we come to God’s party,

we’re asked to behave differently than before.

We’re not asked to change our identity, or our gifts,

or our uniqueness,

we’re not asked to conform in those ways.

 

But we are asked to wear

The garments that cover our status and,

our superiority, our self-righteousness

and our judgmental nature that we left the house with,

and we are asked to be imitators of Christ:

and we are asked to put on Christ’s garments of

abundance, love, forgiveness, joy, inclusion,

service, self-sacrifice, and care for everyone around us.

Welcome everyone at the table. Yay again.

 

Putting on that robe, and following Christ’s way

is how we keep this party going for everyone.

 

So don’t dwell in the outer darkness,

don’t worry about the wailing and gnashing of teeth.

Don’t worry about those things.

Just know that Jesus is really serious about God’s party.

Jesus really wants us to believe in God’s abundance.

 

Just put on Christ’s garments,

and come to the banquet that God

has prepared for everyone.