THE BANQUET

THE BANQUET

 

Only the clean of heart can enter into the Kingdom. The Kingdom is an eternal feast, and only those dressed for a feast can go there. There was a King who celebrated his son's wedding, and those whom he invited did not come. Then the King called in the common people, the passers-by, the beggars, and everyone; but when the King came into the ban­queting hall and saw one of the guests all filthy with grease and mud, he had him cast outside the door, to gnash his teeth in the coldness of night.

At the banquet of the Kingdom if the first called do not come (Israel), all are accepted; even the wretched and the sinners. The King had invited first the chosen people; but one had bought a piece of ground, another five yoke of oxen, a third had taken a wife that day. They were all deep in their affairs, and some did not even trouble to send an excuse. Then the King sent his servants to pick up out of the streets the blind, the poor, the maimed and the lame, the lowest of the crowd; and still there was room. Then he commanded that those who passed in front of his palace should be forced to come in, whoever they might be; and the banquet began. It was a royal banquet, a rich and magnificent feast; but after all, it consisted in enjoying lamb and fish, in getting drunk on wine and cider. At the break of day the bonfire was burned out, the tables were cleared, everyone had to return to' his home and to his poverty. If some of those whom the King first invited preferred another material pleasure to this ma­terial pleasure it was pardonable

But the invitation to the banquet of the Kingdom is a prom­ise of spiritual happiness, absolute, satisfying, perpetual. Something else than the passing amusements of earthly life: nauseating drunkenness, food that bloats the stomach, sens­ual pleasures that leave a man bone-weary and defiled, living for the flesh. And yet the men whom Jesus chose among all other men, and called first of all to the divine feast of the reborn, did not respond. They made cynical faces, complained, slipped away and continued their habitual low actions. They preferred the rubbish of carnal goods to the splendor of high hope which is the only reasonable reason for living.

Then all the others were called in their place: beggars instead of the rich, sinners instead of Pharisees, women of the streets instead of fine ladies, the sick and sorrowing instead of the strong and happy.

Even the latest arrivals if they come in time will be admitted to the feast. The master of the vineyard saw in the market­place certain laborers who were waiting for work, sent them out to prune his vines, and agreed on their wages. Later at noon-day he saw others without work and sent also those; and still later more again, and he sent them all. And they all worked, some at pruning and some at hoeing, and when the evening came the master gave the same pay to all. But those who had begun in the morning early, murmured, "Why do those who have worked less than we receive the same payment?" But the master answered one of them and said, "Didst not thou agree with me for a penny; why then dost thou lament? If it is my pleasure to give the same to the working men of the last hour, is that robbing you others?" (Matt. 20:13)

The apparent injustice of the master is only a more gener­ous justice. To all he gives what he has promised, and he who arrived last but works with equal hope has the same right as the others to enjoy that Kingdom for which he has labored until the night.

Despair to him who comes too late! No one knows the exact day, but after that hour he who has not gone in will knock at the door, and it will not be opened to him, and he will mourn in outer darkness.

The master has gone to the wedding and the servants do not know when he will come back. Fortunate are those who have waited for him and whom he will find awake. The master himself will seat them at the table and will serve them. But if he find them sleeping, if no one is ready to receive him, if they make him knock at the door before opening it, if they come to meet him untidy, tousled, half-clad, and if he finds in the house no lamp lit, no water warmed, he will take the servants by the arm and drive them out without pity.

Everyone should be ready because the Son of Man is like a thief in the night (1 Thess. 5:2) who sends no word beforehand when he will come. Or like a bridegroom who has been detained by someone in the street. In the house of the bride there are ten virgins (Matt. 25:1) who are waiting to go to meet him with the light of the procession. Five, the wise virgins, take oil for their lamps, and wait to hear the voices and the steps of the ap­proaching bridegroom. The other five, the foolish, do not think of the oil, and, tired of waiting, fall asleep. And suddenly there is the sound of the nuptial procession arriving. The five wise virgins light their lamps and run out into the street joyfully to welcome the bridegroom. The other five wake up with a jump and ask their companions to give them a little oil. But the others say, "Why did you not provide for that sooner? Go and buy some." And the foolish run from one house to another to get a little oil; but everybody is asleep, and nobody answers them, and the shops are closed and the roaming dogs bark at their heels. They go back to the house of the wedding, but now the door is closed. The five wise virgins are already there and feasting with the bride­groom. The five foolish virgins knock and beg and cry out, but no one comes to open for them. Through the cracks in the window casings they see the glowing lights of the supper. They hear the clatter of the dishes, the clinking of the cups, the songs of the young men, the sound of the musical instru­ments, but they cannot enter. They must stay there until morning, in the dark, and the wind. Shut out from the pleasures of the evening festival, they tremble and shake in terror.

See also article titled "Jesus Jewish Wedding"