Matthew 22:10

KJV

So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.

KJV (with Strong's)

So {G2532} those {G1565} servants {G1401} went out {G1831} into {G1519} the highways {G3598}, and gathered together {G4863} all {G3956} as many as {G3745} they found {G2147}, both {G5037} bad {G4190} and {G2532} good {G18}: and {G2532} the wedding {G1062} was furnished {G4130} with guests {G345}.

Complete Jewish Bible

The slaves went out into the streets, gathered all the people they could find, the bad along with the good; and the wedding hall was filled with guests.

Berean Standard Bible

So the servants went out into the streets and gathered everyone they could find, both evil and good, and the wedding hall was filled with guests.

American Standard Version

And those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was filled with guests.

Commentary

### SUMMARY
Matthew 22:10 is a pivotal verse within Jesus' Parable of the Wedding Feast, illustrating the profound shift in God's redemptive plan. Following the initial rejection by the invited guests, the king dispatches his servants into the public thoroughfares to gather everyone they encounter, regardless of their social standing or moral reputation. This verse dramatically portrays the universal and indiscriminate nature of God's invitation to His kingdom, ensuring that the divine banquet will be filled, despite the unresponsiveness of those initially privileged.

### CONTEXT
* **Literary Context:** Matthew 22:10 is situated within Jesus' Parable of the Wedding Feast, found in [Matthew 22:1-14](/matthew/22-1-14 "Matthew 22:1-14 - The Parable of the Wedding Feast"). This parable immediately follows a series of confrontational parables and direct rebukes aimed at the chief priests and elders in Jerusalem, particularly in [Matthew 21](/matthew/21 "Matthew 21 - Jesus' Authority Challenged"). The preceding parables, such as the Parable of the Two Sons ([Matthew 21:28-32](/matthew/21-28-32 "Matthew 21:28-32 - Parable of the Two Sons")) and the Parable of the Wicked Tenants ([Matthew 21:33-46](/matthew/21-33-46 "Matthew 21:33-46 - Parable of the Wicked Tenants")), highlight the religious leaders' rejection of God's messengers and His Son. Matthew 22:10 marks a turning point in the Wedding Feast parable, signifying God's decision to extend the kingdom invitation beyond the original, unfaithful recipients to a broader, more diverse group. The verse sets the stage for the subsequent challenge regarding the wedding garment in [Matthew 22:11-14](/matthew/22-11-14 "Matthew 22:11-14 - The Wedding Garment"), which emphasizes that while the invitation is universal, entry into the full blessings of the kingdom still requires a proper response and transformation.

* **Historical & Cultural Context:** Wedding feasts in ancient Jewish culture were significant social events, often lasting for days, symbolizing joy, covenant, and community. Invitations were extended well in advance, and a second summons was customary to announce when the feast was ready. To refuse such an invitation, especially from a king, was a profound insult, indicating contempt for the host and the event. The "highways" (Greek: _hodoi_, often referring to crossroads or public thoroughfares outside the city) represent public, accessible spaces, contrasting sharply with the private, exclusive nature of the initial invitations. Historically, the initial invitees are understood to represent Israel, particularly its religious leadership, who rejected God's prophets and ultimately His Son. The command to go into the "highways" and gather "both bad and good" signifies a radical departure from the traditional understanding of God's chosen people, extending the invitation to Gentiles and those considered outcasts or morally compromised by societal standards. This reflects the early Christian movement's expansion beyond its Jewish roots, embracing a diverse community.

* **Key Themes:** The verse powerfully contributes to several major themes in Matthew's Gospel and biblical theology. Firstly, it underscores the **Universal Invitation** of God's grace. The king's command to gather "all as many as they found, both bad and good" demonstrates that God's salvation is not limited by social status, ethnicity, or perceived moral worth, but is freely offered to all humanity ([Isaiah 55:1](/isaiah/55-1 "Isaiah 55:1 - Invitation to All")). Secondly, it highlights **Divine Sovereignty and Fulfillment**. Despite the initial rejection by those first invited, God's ultimate purpose—to fill His kingdom—will not be thwarted. The wedding feast _was furnished_, demonstrating God's unwavering resolve to establish His kingdom and gather His people, regardless of human resistance or unfaithfulness. This theme resonates with God's ultimate victory and the fulfillment of His promises throughout Scripture. Thirdly, the phrase "both bad and good" introduces the theme of the **Mixed Nature of the Kingdom/Church**. It suggests that the visible community of faith, initially gathered into God's kingdom, will comprise a diverse multitude, including those who are genuinely committed and those who are not. This foreshadows the need for a future judgment or sifting, as further illustrated by the man without a wedding garment in [Matthew 22:11-14](/matthew/22-11-14 "Matthew 22:11-14 - The Wedding Garment"), emphasizing that while the invitation is broad, genuine participation requires a transformed heart and life.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Servants (Greek, _doûlos'_):** This term refers to a slave or bond-man, emphasizing complete subjection and obedience. In this context, the "servants" are the king's agents, acting entirely on his behalf and under his authority. Their immediate and unquestioning obedience to the radical command to go into the highways underscores the divine imperative behind the universal invitation. They are not merely employees but dedicated instruments of the king's will, highlighting the urgency and authority of the mission.
* **Highways (Greek, _hodós'_):** Literally meaning "a road" or "way," this word here refers to public thoroughfares, crossroads, or exits from the city. The choice of "highways" is significant because it contrasts with the more private, exclusive settings where initial invitations might have been delivered. It signifies a shift from a select, privileged group to the common, public, and even marginalized spaces. This implies that the invitation to the wedding feast (God's kingdom) is now extended to anyone and everyone encountered in the open, accessible areas of life, regardless of their social standing or previous connection to the king.
* **Bad (Greek, _ponērós'_):** This term denotes something hurtful, evil, wicked, or culpable, referring to moral depravity or ill effect.
* **Good (Greek, _agathós'_):** This word signifies something "good" in any sense, beneficial, or morally upright. The juxtaposition of "bad" and "good" is crucial. It explicitly states that the servants were to gather _all_ they found, without discrimination based on moral standing or societal judgment. This highlights the indiscriminate nature of the initial call to the kingdom, emphasizing that God's grace extends even to those considered morally deficient, and that the visible church will be a mixed multitude.
* **Furnished (Greek, _plḗthō'_):** This verb means "to fill," "accomplish," or "furnish." Its use here signifies that the king's purpose for the wedding feast was fully realized. Despite the rejection of the initial guests, the hall was not left empty. This emphasizes God's sovereign ability to bring His plans to fruition, ensuring that His kingdom will indeed be populated. The verb conveys a sense of completion and success in the divine endeavor.
* **Guests (Greek, _anakeîmai'_):** This word literally means "to recline" (as at a meal) or "to sit at the table." It refers to those who are present and participating in the feast. The fact that the wedding was "furnished with guests" implies that the new invitees accepted the invitation and took their rightful place at the banquet, fulfilling the king's desire for a full house. This term underscores the active participation of those who respond to the broader call.

#### Verse Breakdown
* **"So those servants went out into the highways,"**: This clause describes the immediate and obedient action of the king's servants in response to his command (from [Matthew 22:9](/matthew/22-9 "Matthew 22:9 - Go into the Highways")). The phrase "into the highways" signifies a radical shift in the scope of the invitation, moving from an exclusive, pre-selected group to the public, common, and accessible areas, symbolizing the extension of God's call beyond a privileged few.
* **"and gathered together all as many as they found, both bad and good:"**: This is the core of the verse's message of universal invitation. The servants' mission is comprehensive ("all as many as they found"), and critically, it is indiscriminate. The inclusion of "both bad and good" means that the invitation is extended without prior judgment or qualification based on moral standing, social status, or perceived worthiness. This highlights the boundless nature of divine grace and the broad scope of the initial call to the Kingdom of Heaven.
* **"and the wedding was furnished with guests."**: This concluding clause emphasizes the successful outcome of the servants' mission and the king's ultimate purpose. Despite the rejection of the original invitees, the wedding hall was filled. This signifies God's unwavering resolve to gather His people and establish His kingdom, demonstrating His sovereignty and the certainty of His plan's fulfillment. It also sets the stage for the subsequent challenge of the wedding garment, implying that while the invitation is broad, a proper response and transformation are still required for full participation.

#### Literary Devices
Matthew 22:10 is rich in **Allegory**, as it is part of a larger parable where the characters and actions represent deeper spiritual realities. The "king" symbolizes God, the "servants" represent God's messengers (prophets, apostles, evangelists), the "wedding feast" is the Kingdom of Heaven or the blessings of salvation, and the "guests" are those invited to partake. The shift from the initially invited guests to those found on the "highways" is a profound **Symbolism** for the historical transition from God's primary focus on Israel to the inclusion of the Gentiles and all humanity in His redemptive plan. The phrase "both bad and good" employs **Juxtaposition** and **Contrast** to emphasize the indiscriminate nature of the universal invitation, highlighting God's grace that extends beyond human categories of righteousness. The successful furnishing of the wedding hall with guests, despite the initial resistance, serves as **Foreshadowing** of God's ultimate triumph in gathering His people and establishing His kingdom, a theme of divine sovereignty that permeates the entire narrative.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 22:10 profoundly illustrates the expansive and inclusive nature of God's grace, a central tenet of Christian theology. It reveals that God's desire for fellowship with humanity extends far beyond any preconceived boundaries of ethnicity, social status, or moral merit. The initial rejection by those who were privileged to receive the first invitation underscores the principle that divine election does not guarantee salvation without a responsive faith. Instead, God, in His sovereign wisdom and boundless love, ensures that His redemptive purposes will be fulfilled by extending the invitation to the most unexpected and diverse groups. This verse foreshadows the global scope of the Gospel message and the composition of the Church, which is a mixed multitude drawn from every nation, tribe, people, and language. It emphasizes that while the call to the kingdom is universal, it still demands a personal response, setting the stage for the subsequent teaching on the wedding garment, which implies that mere presence is not enough; a transformed life, symbolized by the garment, is essential for full participation in the kingdom's blessings.

* [Luke 14:23](/luke/14-23 "Luke 14:23 - Compelling Guests"): "And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled."
* [Isaiah 55:1](/isaiah/55-1 "Isaiah 55:1 - Invitation to All"): "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price."
* [Revelation 19:9](/revelation/19-9 "Revelation 19:9 - The Marriage Supper of the Lamb"): "And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God."

### REFLECTION AND APPLICATION
Matthew 22:10 serves as a powerful reminder of the boundless and indiscriminate nature of God's grace, challenging believers to reflect on their own understanding and practice of evangelism and community. Just as the king's servants were commanded to go beyond the expected and invite "both bad and good," so too are followers of Christ called to extend the Gospel invitation to everyone, without prejudice, pre-judgment, or social filters. This verse encourages a radical inclusivity in our outreach, recognizing that God's love is for all people, and His kingdom is open to anyone who responds in faith, regardless of their past or present circumstances. It also provides comfort and assurance that God's ultimate plan for His kingdom will not be thwarted by human rejection; His purposes will prevail, and His house will be filled. For the church, this implies embracing diversity and actively seeking out those on the "highways" of life, ensuring that our communities reflect the broad invitation of God.

#### Questions for Reflection
* **In what ways might I, or my community, inadvertently limit the scope of God's invitation by pre-judging who is "worthy" or "unworthy" of the Gospel?**
* **How does the king's persistence in filling his wedding feast, despite initial rejection, encourage my own efforts in sharing the Gospel, even when faced with resistance?**
* **What does it mean for the church to be "furnished with guests" who are "both bad and good," and how should this understanding shape our approach to fellowship and discipleship?**
* **Considering the universal call, what practical steps can I take to reach out to those on the "highways" of my own community who might otherwise be overlooked?**

### FAQ

**What does "highways" signify in this parable?**

Answer: The "highways" (Greek: _hodoi_) in [Matthew 22:10](/matthew/22-10 "Matthew 22:10 - The Highways") refer to public roads, crossroads, or thoroughfares, typically outside the city or main residential areas. In the context of the parable, this signifies a radical shift in the scope of the invitation. Instead of being confined to a select, pre-approved group (representing Israel's initial call), the invitation is now extended to anyone found in public, accessible spaces. This symbolizes the universal nature of God's grace and the expansion of the Gospel invitation to include Gentiles and all people, regardless of their social standing or previous connection to God's covenant people. It emphasizes that God's call is open to the common person, the marginalized, and those previously considered outside the fold.

**Why does the king invite "both bad and good"?**

Answer: The phrase "both bad and good" (Greek: _ponērós_ and _agathós_) in [Matthew 22:10](/matthew/22-10 "Matthew 22:10 - Both Bad and Good") is crucial for understanding the indiscriminate nature of God's initial invitation to His kingdom. It means that the servants were to gather everyone they encountered, without making moral judgments or distinctions based on societal perceptions of righteousness. This highlights that God's grace is not earned or merited; the initial call to salvation is extended to all humanity, regardless of their past sins or perceived virtues. It also foreshadows the reality of the visible church, which will always be a mixed multitude of genuine believers and those who are present for other reasons, setting the stage for the subsequent teaching on the need for a "wedding garment" ([Matthew 22:11-14](/matthew/22-11-14 "Matthew 22:11-14 - The Wedding Garment")) which signifies a transformed life.

### CHRIST-CENTERED FULFILLMENT
Matthew 22:10, with its portrayal of a king's wedding feast being filled by guests from the "highways"—"both bad and good"—finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The "wedding feast" is a profound symbol of the Kingdom of God, and its ultimate consummation is the [marriage supper of the Lamb](/revelation/19-9 "Revelation 19:9 - The Marriage Supper of the Lamb"), where Christ is the Bridegroom and the Church is His bride. The initial rejection by the invited guests directly foreshadows Israel's rejection of Jesus as their Messiah ([John 1:11](/john/1-11 "John 1:11 - He Came Unto His Own")). Consequently, the command to go into the highways and gather _all_ people is perfectly fulfilled in Christ's Great Commission, where He commands His disciples to "go ye therefore, and teach all nations" ([Matthew 28:19](/matthew/28-19 "Matthew 28:19 - The Great Commission")). Jesus Himself came "not to call the righteous, but sinners to repentance" ([Luke 5:32](/luke/5-32 "Luke 5:32 - Jesus Calls Sinners")), embodying the very principle of inviting "both bad and good." Through His atoning sacrifice on the cross, Jesus opened the way for all humanity to enter the kingdom, breaking down the dividing wall between Jew and Gentile ([Ephesians 2:14-16](/ephesians/2-14-16 "Ephesians 2:14-16 - Christ Our Peace")). Thus, Matthew 22:10 is not just a parable about a historical shift, but a prophetic declaration of the universal scope of salvation made possible only through the inclusive grace offered by Christ, the Lamb of God, who invites all to His glorious feast.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Corinthians 6:9

¶ Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,

1 Corinthians 6:11

And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

2 Corinthians 12:21

[And] lest, when I come again, my God will humble me among you, and [that] I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed.

Revelation 2:20

Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.

Revelation 2:23

And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.

Matthew 13:47

Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:

Matthew 13:48

Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.