Clothing in good deeds

The Gospel read today is the Gospel of the 14th Sunday after Pentecost, in which the Church has decided to be read the parable of the marriage of the king's son. This Gospel is very important for understanding God's indiscriminate love and call to salvation, his great patience in waiting for repentance, and the childish excuses or sometimes vile refusal that man can have to God's perfect love.
The King is God who calls all to the joy of the eternal banquet. The wedding is a messianic-eschatological image and represents the mystical union of the soul with Christ in this life, which will extend into the eternal life. This is because the Church's time is the tension between already and not yet, in other words the union with Christ begins here and now, but is complete only in eternity. Sin, even if it’s done in thought, is on the contrary union with the devil and deception of God's love.
Those who are busy with the ackers and trade and refuse to come to the wedding of the emperor's son are those who, by preoccupation with the cares, needs and pleasures of this life, sell their bodily and spiritual strength only to satisfy their sins temporarily, losing sight of the essential eternal things.
The fact that there are many called but only a few chosen represents the indiscriminate and total universality of God's call, but scarce good choice made by the few. God did not create hell or send people to it, but man himself refuses love and perfect joy in exchange for eternal torment. The refusal of those called to the wedding oscillates from thoughtlessness to cruelty. Initial ignorance turns into cruelty towards the heralds of the Lord, towards those who humbly work the good, towards anything that reminds them of their original calling. Man struggles to remove all reminders of God from the world, to annihilate the followers of God who awakens his consciousness, reminding him of his own original calling, of what he was meant to be. On the other hand, their cruelty tolerated by others makes them all accomplices in the attempt to kill God. This, however, turns into self-destruction, shown by the complete burning of the city. By refusing God's call and conniving to it, man actually cuts himself off from the source of life. Doing nothing is sometimes tantamount to doing harm!
Those at the crossroads are those who are ambivalent, doubtful in their faith, not seriously committed to their relationship with God and the life of the Church, those immature in their faith and good works, those who still believe they are doing wrong by mistake. Evil is always done deliberately, even if often unconsciously. The spiritually mature person grows to understand that he himself bears the full responsibility for every wrong he does.
On the other hand, the fact that all are invited to enter the feast shows that all people, good and bad, have a place in the church and are actually predestined to heaven. That is why the compulsion is actually not an external one, but represents man's intimate and deepest desire to be with God and his restlessness until he finds Him. If the presence of those who are perfecting themselves in the Church is a foretaste of the Kingdom of Heaven, the presence of the wicked in the Church is temporary. He who does not take care to clothe himself in Christian behavior will be tormented by the consciousness of missing his own becoming, of what he ought to be. It is not the problem when man cannot, but when he could do more, but did not. The wedding garment is the garment of baptism, of the good works in which a man must behave. At baptism we say: For all of you who were baptized into Christ have clothed yourselves with Christ. That is to say, man puts on his death and resurrection, his sacrificial but all-conquering love.
We understand that the wedding garment is the wearing of this practical love for each person. These garments were actually offered to each one, because in the past, at such events, the garments were offered at the entrance. So those who entered without a wedding garment are in fact those who refused it at the entrance. They represent the refusal to abandon the sin. God is the one who offers purity, the only one who has the power to fight sin. Man has only to strip himself of his will in order to take up God's will as his way of life.
The binding of hands and feet represents the inability to work or desire freely when man is cemented in the work of sin. For sin shackles man and robs him of his freedom. Casting into the outer darkness is the darkening of the mind, the loss of the meaning of life and the deep alienation from one's own self, the ignorance and misunderstanding of God. All these come through sin. These are actively presented in the parable, they are in fact reflective realities, which the sinner himself causes. Therefore, the king's aggression is actually the projection of the sinner's own sadomasochistic aggression, which through sin harms himself and those around him.