Matthew 22:3
in Matthew 22He sent his servants to call those he had invited to the banquet, but they refused to come.
BSB
The same verse in ASV and KJV ▾
ASV
and sent forth his servants to call them that were bidden to the marriage feast: and they would not come.
KJV
And sent forth his servants to call them that were bidden to the wedding: and they would not come.
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This verse in Matthew 22
Commentary
21 notes on this verse(V. 3.) And he sent his servant to call the invited guests to the wedding, but they did not want to come. There is no doubt that it refers to Moses, through whom the Law was given to the invited guests. But if we read it in reference to the servants, as most copies have it, it should be understood as referring to the prophets, who were ignored by those invited through them.
This site's exposition
spoke to them in parables
on Matthew 22:1-3
The kingdom is likened to "a king who prepared a wedding banquet for his son," joining Hosea's imagery to the bridegroom thread begun at 9:15. The servants "call those he had invited," a second summons to guests already asked, the normal two-stage custom of that world, and they refuse.
This site's exposition
He sent his servants
Jerome knew copies that read a single servant, and he took that servant as Moses, through whom the Law first called Israel. With the plural servants of most copies, he read the prophets, whom the invited guests ignored. The refusal comes first, before any violence.
The record, by era
The Church Fathers5 voices
(de Cons. Ev. ii. 71.) This parable is related only by Matthew. Luke gives one like it, but it is not the same, as the order shows.
All the faithful know the story of the marriage of the king's son, and his feast. They know that the Lord's table is open to all who are willing correctly to receive it. But it is important that each one examines how he approaches, even when he is not forbidden to approach.The holy Scriptures teach us that there are two feasts of the Lord: one to which the good and evil come, the other to which the evil do not come. So then the feast of which we have just now heard when the gospel was being read has both good and evil guests. All who excused themselves from this feast are evil, but not all those who entered in are good. I now address you, therefore, who are the good guests at this feast. You are taking careful note of the words "For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself." It is to you I speak. I plead with you not to look vainly for the good apart from the church but to bear with the evil within it.
Or; The servants who were first sent to call them that were bidden to the wedding, are to be taken as the Prophets converting the people by their prophecy to the festival of the restoration of the Church to Christ. They who would not come at the first message are they who refused to hear the words of the Prophets. The others who were sent a second time were another assembly of Prophets. Or; The dinner which is prepared is the oracle of God; and so the more mighty of the oracles of God are the oxen; the sweet and pleasant are the fatlings. For if any one bring forward feeble words, without power, and not having strong force of reason, these are the lean things; the fatlings are when to the establishment of each proposition many examples are brought forward backed by reasonable proofs. For example, supposing one holding discourse of chastity, it might well be represented by the turtle-dove; but should he bring forward the same holy discourse full of reasonable proof out of Scripture, so as to delight and strengthen the mind of his hearer, then he brings the dove fatted.
Or; The servants who were first sent to call them that were bidden, are the Apostles; they who, being before bidden, are now invited to come in, are the people of Israel, who had before been bidden through the Law to the glories of eternity. To the Apostles therefore it belonged to remind those whom the Prophets had invited. Those sent with the second injunction are the Apostolic men their successors.
He sent his servant, without doubt Moses, by whom He gave the Law, to those who had been invited. But if you read servants as most copies have, it must be referred to the Prophets, by whom they were invited, but neglected to come.
13 more voices on this verse
The Church Fathers3 voices
When the servants were sent to call them, they must have been invited before. Men have been invited from the time of Abraham, to whom was promised Christ's incarnation. whom He sent when He said unto them, Go not into the way of the Gentiles, but rather go to the lost sheep of the house of Israel. (Mat. 10:5.)
And He not suddenly, but a long time before. For, "Tell," He saith, "them that are bidden;" and again, "Call them that were bidden;" which circumstance makes the charge against them heavier. And when were they bidden? By all the prophets; by John again; for unto Christ he would pass all on, saying, "He must increase, I must decrease;" by the Son Himself again, "Come unto me, all ye that labor and are heavy laden, and I will refresh you;" and again, "If any man thirst, let him come unto me, and drink." But not by words only, but also by actions did He bid them, after His ascension by Peter, and those with him. "For He that wrought effectually in Peter," it is said, "to the apostleship of the circumcision, was mighty also in me towards the Gentiles." For since on seeing the Son, they were wroth and slew Him, He bids them again by His servants. And unto what doth He bid them? Unto labors, and toils, and sweat? Nay but unto pleasure. For, "My oxen," He saith, "and my fatlings are killed." See how complete His banquet? how great His munificence.
(Hom. lxix.) Forasmuch as He had said, And it shall be given to a nation bringing forth the fruits thereof, He now proceeds to show what nation that is.
The Medieval Church3 voices
Therefore he sent his servants to invite friends to this wedding. He sent once, he sent again, because he made the preachers of the Lord's incarnation first prophets, and afterward apostles. Thus he sent servants twice to invite, because he both declared the incarnation of the Only-begotten as future through the prophets, and announced it as accomplished through the apostles. But since those who were first invited were unwilling to come to the wedding banquet, in the second invitation it is now said: "Behold, I have prepared my dinner, my bulls and fatted calves are slain, and all things are ready."
There follows the calling of the Jews. And first a twofold calling is presented; secondly, the excuse, at but they neglected, etc. Concerning the first, he does two things according to the two callings. Hence he says, and he sent his servants to call those …
This parable, too, like that of the vineyard, alludes to the disobedience of the Jews. But as that one indicates Christ's death, so this one indicates the nuptial joy, that is, the resurrection. But this parable also shows them to be worse transgressors than the …
The Puritans and the Awakening2 voices
Note, The reason why sinners come not to Christ and salvation by him is, not because they cannot, but because they will not ( John
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And sent forth his servants,....
The Nineteenth Century5 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
And sent forth his servants - These represent the messengers that God has sent to invite people to his kingdom. To call them that were bidden - That is, to give notice to those who had before been invited that the feast was ready. It appears that there were two invitations - one considerably previous to the time of the feast, that they might have opportunity to prepare for it, and the other to give notice of the precise time when they were expected. The wedding - The marriage-feast. The same word in the original as in Mat 22:
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.
IF GOD GRANT ME STRENGTH I hope to go through this parable, but at this present we shall confine our thoughts to the opening scene of the royal festival. Before, however, we proceed further, it is most fitting that we give expression to our deep gratitude, that it has pleased the infinite mind to stoop to our narrow capacities, and instruct us by parable. How tenderly condescending is God to devise similitudes, that his children may learn the mysteries of the kingdom! If it be sometimes marvelled at among men that great minds are ever ready to stoop, what a far greater marvel that God himself should bow the heavens and come down to meet our ignorance and slowness of comprehension! When the learned professor has been instructing his class in the hall in recondite matters of deep philosophy, and then goes home and takes his child upon his knee, and tries to bring down great truth to the grasp of his child’s mind, then you see the great love of the man’s heart: and when the eternal God, before whom seraphim are but insects of an hour, condescends to instruct our childishness and make us wise unto salvation, we may well say, “herein is love.” Just as we give our children pictures that we may win the attention, and may by pleasing means fix truth upon their memories, so the Lord with loving inventiveness has become the author of many a charming metaphor, type, and allegory, by which he may gain our interest, and through his Holy Spirit enlighten our minds. If he who thunders till the mountains tremble, yet deigns to speak with us in a still small voice, let us gladly sit in Mary’s place at his gracious feet, and willingly learn of him. O that God would give to each one a teachable spirit, for this is the greatest step towards understanding the mind of God. He who is willing to learn, in a childlike spirit, is already in a considerable measure taught of God.
IF GOD GRANT ME STRENGTH I hope to go through this parable, but at this present we shall confine our thoughts to the opening scene of the royal festival. Before, however, we proceed further, it is most fitting that we give expression to our deep gratitude, that it has pleased the infinite mind to stoop to our narrow capacities, and instruct us by parable. How tenderly condescending is God to devise similitudes, that his children may learn the mysteries of the kingdom!
The words behind it
15 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| καὶ | kai | And | G2532 → | 9120 times |
| ἀπέστειλεν | apesteilen | he sent | G649 → | 132 times |
| τοὺς | tous | the | G3588 → | 19766 times |
| δούλους | doulous | servants | G1401 → | 129 times |
| αὐτοῦ | autou | of him | G846 → | 5565 times |
| καλέσαι | kalesai | to call | G2564 → | 147 times |
| τοὺς | tous | those | G3588 → | 19766 times |
| κεκλημένους | keklemenous | invited | G2564 → | 147 times |
| εἰς | eis | to | G1519 → | 1755 times |
| τοὺς | tous | the | G3588 → | 19766 times |
| γάμους, | gamous | wedding feast, | G1062 → | 16 times |
| καὶ | kai | and | G2532 → | 9120 times |
| οὐκ | ouk | not | G3756 → | 1664 times |
| ἤθελον | ethelon | they were willing | G2309 → | 208 times |
| ἐλθεῖν. | elthein | to come. | G2064 → | 628 times |
καὶAnd
kaiG2532 →9120 times
ἀπέστειλενhe sent
apesteilenG649 →132 times
τοὺςthe
tousG3588 →19766 times
δούλουςservants
doulousG1401 →129 times
αὐτοῦof him
autouG846 →5565 times
καλέσαιto call
kalesaiG2564 →147 times
τοὺςthose
tousG3588 →19766 times
κεκλημένουςinvited
keklemenousG2564 →147 times
εἰςto
eisG1519 →1755 times
τοὺςthe
tousG3588 →19766 times
γάμους,wedding feast,
gamousG1062 →16 times
καὶand
kaiG2532 →9120 times
οὐκnot
oukG3756 →1664 times
ἤθελονthey were willing
ethelonG2309 →208 times
ἐλθεῖν.to come.
eltheinG2064 →628 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Revelation 22:17The Spirit and the bride say, “Come!” Let the one who hears say, “Come!” And let the one who is thirsty come, and the one who desires the water of life drink freely.
it leads to
- John 4:14
But whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a fount of water springing up to eternal life.”
- Revelation 21:6
And He told me, “It is done! I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give freely from the spring of the water of life.
- Isaiah 55:1–3
“Come, all you who are thirsty, come to the waters; and you without money, come, buy, and eat! Come, buy wine and milk without money and without cost!
- John 7:37
On the last and greatest day of the feast, Jesus stood up and called out in a loud voice, “If anyone is thirsty, let him come to Me and drink.
- Isaiah 12:3
With joy you will draw water from the springs of salvation,
- John 4:14
Through
Romans 10:21But as for Israel he says: “All day long I have held out My hands to a disobedient and obstinate people.”
it leads to
- Isaiah 65:2–5
All day long I have held out My hands to an obstinate people who walk in the wrong path, who follow their own imaginations,
- Isaiah 65:2–5
Through
John 5:40yet you refuse to come to Me to have life.
it leads to
Where this verse is studied
On this page
Studies26
- David
- David, a Type of Christ
- How Scripture Shapes Christian Ethics
- Isaac
- It Is Written
- Jesus on the Scriptures
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About Matthew
This page draws on 18 works. Open the list of works
This page draws on Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Catena Aurea by Aquinas; Augustine of Hippo, SERMON 90.1; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 975: “The Parable of the Wedding Feast” (lightly modernized text, CCEL edition); Gregory the Dialogist, Forty Gospel Homilies, Homily 38; Hilary of Poitiers, Catena Aurea by Aquinas; J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Commentary on Matthew; Jerome, Catena Aurea by Aquinas; John Chrysostom, Homily on the Gospel of Matthew 69; John Chrysostom, Catena Aurea by Aquinas; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, Catena Aurea by Aquinas; Pseudo-Chrysostom, Catena Aurea by Aquinas; Theophylact of Ohrid, Commentary on Matthew and Thomas Aquinas, Commentary on Matthew.