Matthew 22:10

It follows: "And his servants went out into the roads and gathered all whom they found, both bad and good, and the wedding was filled with guests." Behold, now by the very quality of those dining together it is openly shown that through these royal nuptials the present Church is designated, in which both good and evil come together. For it is mixed with a diversity of children, because although it begets all unto faith, yet it does not lead all through a change of life to the liberty of spiritual grace, their faults preventing it. For as long as we live here, it is necessary that we proceed on the way of the present age in a mixed state. But then we are separated when we arrive. For the good alone are nowhere except in heaven; and the evil alone are nowhere except in hell. But this life which is situated between heaven and hell, just as it subsists in the middle, so it receives the citizens of both parts in common; whom nevertheless holy Church both now receives without distinction and afterward separates at their departure. If therefore you are good, as long as you subsist in this life, bear with the evil patiently. For whoever does not tolerate the evil, he himself is a witness to himself through his intolerance that he is not good. For he refuses to be Abel whom the malice of Cain does not exercise. Thus on the threshing floor the grains are pressed under the chaff; thus flowers arise among thorns, and the rose which gives fragrance grows with the thorn which pricks. Indeed the first man had two sons; but one of them was chosen, the other was reprobate. The ark of Noah contained three sons; but two of them were chosen, and one was reprobate. Abraham had two sons; but one was chosen, the other was reprobate. Isaac had two sons; but one was chosen, the other was rejected. […]

(ubi sup.) Or; He means that in this present Church there cannot be bad without good, nor good without bad. He is not good who refuses to endure the bad.

There follows the execution: and his servants going forth into the ways, gathered together all; Mark 16:20: but they going forth preached everywhere, the Lord working withal. But what does he mean when he says good and bad? It can be said, those who were …

Since the previous servants, Moses and those with him, and the prophets, did not persuade them, He sends out other servants, the apostles, and they call the Gentiles who do not walk in the true way but are divided, some here, some there, separated into …

So these servants went out into the highways,.... Turned from the Jews, and went among the Gentiles, preaching the Gospel to them; particularly the Apostle Paul, with Barnabas, and others: and gathered together all, as many as they found, both good and bad: the Persic version reads it, "known or unknown".

The case of hypocrites, who are in the church, but not of it, who have a name to live, but are not alive indeed, is represented by the guest that had not on a wedding garment; one of the bad that were gathered in. Those come short of salvation by Christ, not only who refuse to take upon them the profession of religion, but who are not sound at heart in that profession.

Gathered together all - both bad and good - By the preaching of the Gospel, multitudes of souls are gathered into what is generally termed the visible Church of Christ. This Church is the Floor, where the wheat and the chaff are often mingled, Mat 3:12. The Field, where the bastard wheat and the true grain grow together, Mat 13:26, Mat 13:27. The Net, which collects of all kinds, both good and bad, Mat 13:

So those servants went out into the highways, and gathered together all as many as they found, both bad and good--that is, without making any distinction between open sinners and the morally correct. The Gospel call fetched in Jews, Samaritans, and outlying heathen alike. Thus far the parable answers to that of "the Great Supper" (Lu 14:16, &c.).

The parable related in these verses is one of very wide signification. In its first application it unquestionably points to the Jews. But we may not confine it to them. It contains heart-searching lessons for all among whom the Gospel is preached: it is a spiritual picture which speaks to us this day, if we have an ear to hear. The remark of a learned divine is wise and true: “Parables are like many-sided precious stones, cut so as to cast luster in more than one direction.”

The parable related in these verses is one of very wide signification. In its first application it unquestionably points to the Jews. But we may not confine it to them. It contains heart-searching lessons for all among whom the Gospel is preached: it is a spiritual picture which speaks to us this day, if we have an ear to hear. The remark of a learned divine is wise and true: “Parables are like many-sided precious stones, cut so as to cast luster in more than one direction.” Let us observe in the first place that the salvation of the Gospel is compared to a marriage feast. The Lord Jesus tells us that a certain king “made a marriage for his son.” There is in the Gospel a complete provision for all the wants of man’s soul: there is a supply of everything that can be required to relieve spiritual hunger and spiritual thirst. Pardon, peace with God, lively hope in this world, glory in the world to come are set before us in rich abundance. It is “a feast of fat things.” All this provision is owing to the love of the Son of God, Jesus Christ our Lord. He offers to take us into union with himself, to restore us to the family of God as dear children, to clothe us with his own righteousness, to give us a place in his kingdom, and to present us faultless before his Father’s throne at the last day. The Gospel, in short, is an offer of food to the hungry, of joy to the mourner, of a home to the outcast, of a loving friend to the lost. It is glad tidings. God offers, through his dear Son, to be at one with sinful man. Let us not forget this. “Herein is love: not that we loved God, but that he loved us and sent his Son to be the propitiation for our sins” ( 1 John 4:10 ). Let us observe in the second place, that the invitations of the Gospel are wide, full, broad and unlimited.

OUR discourse will follow the lines of the parable. A king desired to honor his son right royally. He loved his son well, for he deserved richly of him and therefore, as the most fitting time had come, he resolved to honor him. His son was about to take to himself a spouse—should not his marriage, which is a great event in life—be celebrated with honor? The father determined to honor his son on the joyful occasion by inviting a large number of guests to a sumptuous banquet. Not by the infliction of pain, or the pressure of taxation but by liberality and festivity would the king honor the Crown Prince. It should be an extraordinary feast. Surely, it would be the simplest thing in the world to gather together a grateful company of guests. One would expect a competition for admission—everybody in the royal domain would eagerly ask for an invitation. But it fell out otherwise. There was a disloyal feeling abroad and it now expressed itself—those who were bid would not come and means had to be used to secure the result spoken of in the text so that "the wedding was furnished with guests." The parable is plain. The great Father delights to honor Jesus, his Only-Begotten Son. The Father loves the Son, with whom He is One. The Son has deserved well at the Father's hands, for He has been "obedient unto death, even the death of the Cross." It is the Father's aim in the work of Divine Grace to glorify His Son, who, as God and Man in one nature, is the channel of Divine Grace to fallen men. He proposes to do this now that the Lord Jesus takes His Church into marriage union with Himself. The incarnate God calls a chosen company, the bride, the Lamb's wife and celebrates thus early in the day this happy union by a wedding breakfast, to which He invites multitudes to come. It is a feast of mercy, grace and peace. A marriage feast of delight and joy.

IN the previous verses of this striking parable, we see that the Great King had been ungraciously treated by his subjects, and had in his wrath swept the rebels away. But there was the feast still waiting for guests and the time had arrived to celebrate the nuptials of his son. The terror of the royal power had been proven, but it still remained to display the splendor of the imperial hospitality. Therefore, while yet the clash of arms is in our ears, we hear the voice of royal clemency! The din of war and the tramp of warriors have not caused the wedding or its feast to be forgotten, neither has wrath obliterated mercy! We read that "he sent forth his armies, and slew those murderers, and burned up their city," but in the next line we find the record, "then said he to his servants, go you into the highways, and as many as you shall find, invite to the marriage." In wrath he remembers mercy. On the heels of his men at arms he dispatches the ambassadors of peace. His power went forth to destroy his enemies, but it also went with his messengers to gather the needy from the streets. Judgment is the Lord's strange work, but He delights in mercy! Once He smites, but not till He has thrice invited the rebels come to Him. And when at last He overthrows the incorrigible, He takes occasion from it to extend His bounty to many others. Truly, God is Love! In the present portion of the parable, we are allowed to behold the king engaged with his servants in— I. A CONTEMPLATION OF THE REFUSAL given to his bounty. The royal host appears, as it were, to be in consultation with his servants. What a conception! The Eternal Father considers the position of affairs occasioned by the infamous conduct of those who rejected the Gospel of His Son! It is clearly no small matter to Him. The Glory of the Only-Begotten lies near His heart.

IN the previous verses of this striking parable, we see that the Great King had been ungraciously treated by his subjects, and had in his wrath swept the rebels away. But there was the feast still waiting for guests and the time had arrived to celebrate the nuptials of his son. The terror of the royal power had been proven, but it still remained to display the splendor of the imperial hospitality. Therefore, while yet the clash of arms is in our ears, we hear the voice of royal clemency!

OUR discourse will follow the lines of the parable. A king desired to honor his son right royally. He loved his son well, for he deserved richly of him and therefore, as the most fitting time had come, he resolved to honor him. His son was about to take to himself a spouse—should not his marriage, which is a great event in life—be celebrated with honor? The father determined to honor his son on the joyful occasion by inviting a large number of guests to a sumptuous banquet.

Bad and good - All descriptions of people. None are good by nature; if they were they would not need the gospel; but some are worse than others, and they have special need of it. None can be saved without it.