TRV
“The Parable of the Wedding Feast”· Matthew 22:1–14
Translation
King James Version
And sent forth his servants to call them that were bidden to the wedding: and they would not come.
Complete Jewish Bible
but when he sent his slaves to summon the invited guests to the wedding, they refused to come.
Berean Standard Bible
He sent his servants to call those he had invited to the banquet, but they refused to come.
American Standard Version
and sent forth his servants to call them that were bidden to the marriage feast: and they would not come.
World English Bible Messianic
and sent out his servants to call those who were invited to the marriage feast, but they would not come.
Geneva Bible (1599)
And sent foorth his seruants, to call them that were bidde to the wedding, but they woulde not come.
Young's Literal Translation
and he sent forth his servants to call those having been called to the marriage-feasts, and they were not willing to come.
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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.
Rightly has the Father already made this wedding, because this eternal union and espousal of the new body is already perfect in Christ.
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.
Or otherwise; The oxen are the glorious army of Martyrs, offered, like choice victims, for the confession of God; the fatlings are spiritual men, as birds fed for flight upon heavenly food, that they may fill others with the abundance of the food they have eaten.
For men are taken up with worldly ambition as with a farm; and many through covetousness are engrossed with trafficking.
By the street also is to be understood the time of this world, and they are therefore bid to go to the crossings of the streets, because the past is remitted to all.
Or; The wedding garment is the grace of the Holy Spirit, and the purity of that heavenly temper, which taken up on the confession of a good enquiry is to be preserved pure and unspotted for the company of the kingdom of heaven.
For to invite all without exception is a courtesy of public benevolence; but out of the invited or called, the election will be of worth, by distinction of merit.
(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.
These occupations seem to be entirely reasonable; but we learn hence, that however necessary the things that take up our time, we ought to prefer spiritual things to every thing beside. But it seems to me that they only pretended these engagements as a cloak for their disregard of the invitation.
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.
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. By the servants who were sent the second time, we may better understand the Prophets than the Apostles; that is to say, if servant is read in the first place; but if 'servants,' then by the second servants are to be understood the Apostles;
The dinner that is prepared, the oxen and the fatlings that are killed, is either a description of regal magnificence by the way of metaphor, that by carnal things spiritual may be understood; or the greatness of the doctrines, and the manifold teaching of God in His law, may be understood.
When He was doing works of mercy, and bidding to His marriage-feast, He was called a man; (homini regi) now when He comes to vengeance, the man is dropped, and He is called only a King.
By His armies we understand the Romans under Vespasian and Titus, who having slaughtered the inhabitants of Judæa, laid in ashes the faithless city.
For the Gentile nation was not in the streets, but in the crossings of the streets.
For there is an infinite difference among the Gentiles themselves; some are more prone to vice, others are endowed with more incorrupt and virtuous manners.
Or; The marriage garment is the commandments of the Lord, and the works which are done under the Law and the Gospel, and form the clothing of the new man. Whoso among the Christian body shall be found in the day of judgment not to have these, is straightway condemned. He saith unto him, Friend, how camest thou in hither, not having a wedding garment? He calls him friend, because he was invited to the wedding as being a friend by faith; but He charges him with want of manners in polluting by his filthy dress the elegance of the wedding entertainment.
For in that day there will be no room for blustering manner, nor power of denial, when all the Angels and the world itself are witnesses against the sinner.
By a metaphor taken from the body, there shall be weeping and gnashing of teeth, is shown the greatness of the torments. The binding of the hands and feet also, and the weeping of eyes, and the gnashing of teeth, understand as proving the truth of the resurrection of the body.
And because in the marriage and supper the chief thing is the end and not the beginning, therefore He adds, For many are called, but few chosen.
(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.
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.
(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.
Otherwise; When the resurrection of the saints shall be, then the life, which is Christ, shall revive man, swallowing up his mortality in its own immortality. For now we receive the Holy Spirit as a pledge of the future union, but then we shall have Christ Himself more fully in us.
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.)
When therefore the Lord bade the Apostles, Go ye and preach, saying, The kingdom of heaven is at hand, it was the same message as is here given, I have prepared my dinner; i. e. I have set out the table of Scripture out of the Law and the Prophets.
Otherwise; He says oxen and fatlings, not as though the oxen were not fatted, but because all the oxen were not fat. Therefore the fatlings denote the Prophets who were filled with the Holy Spirit; the oxen those who were both Priests and Prophets, as Jeremiah and Ezekiel; for as the oxen are the leaders of the herd, so also the Priests are leaders of the people.
That He says, And all things are now ready, means, that all that is required to salvation is already filled up in the Scriptures; there the ignorant may find instruction; the self-willed may read of terrors; he who is in difficulty may there find promises to rouse him to activity.
(non occ. sed vid. Gloss. ord.) Or He says, All things are now ready which belong to the mystery of the Lord's Passion, and our redemption. He says, Come to the marriage, not with your feet, but with faith, and good conduct. But they made light of it; why they did so He shows when He adds, And they went their way, one to his farm, another to his merchandize.
Or otherwise; When we work with the labour of our hands, for example, cultivating our field or our vineyard, or any manufacture of wood or iron, we seem to be occupied with our farm; any other mode of getting money unattended with manual labour is here called merchandize. O most miserable world! and miserable ye that follow it! The pursuits of this world have ever shut men out of life.
Or, by the business of a farm, He denotes the Jewish populace, whom the delights of this world separated from-Christ; by the excuse of merchandize, the Priests and other ministers of the Temple, who, coming to the service of the Law and the Temple through greediness of gain, have been shut out of the faith by covetousness. Of these He said not, 'They were filled with envy,' but They made light of it. For they who through hate and spite crucified Christ, are they who were filled with envy; but they who being entangled in business did not believe on Him, are not said to have been filled with envy, but to have made light of it. The Lord is silent respecting His own death, because He had spoken of it in the foregoing parable, but He shows forth the death of His disciples, whom after His ascension the Jews put to death, stoning Stephen and executing James the son of Alphæus, for which things Jerusalem was destroyed by the Romans. And it is to be observed, that anger is attributed to God figuratively and not properly; He is then said to be angry when He punishes.
The Roman army is called God's army; because The earth is the Lord's, and the fulness thereof; (Ps. 24:1.) nor would the Romans have come to Jerusalem, had not the Lord stirred them thither.
Or; The streets are all the professions of this world, as philosophy, soldiery, and the like. And therefore He says, Go out into the crossings of the streets, that they may call to the faith men of every condition. Moreover, as chastity is the way that leads to God, so fornication is the way that leads to the Devil; and so it is in the other virtues and vices. Thus He bids them invite to the faith men of every profession or condition.
The King came in to see the guests; not as though there was any place where He is not; but where He will look to give judgment, there He is said to be present; where He will not, there He seems to be absent. The day of His coming to behold is the day of judgment, when He will visit Christians seated at the board of the Scriptures.
Or, it points to the difference of punishment inflicted on sinners. Outer darkness being the deepest, inward darkness the lesser, as it were the outskirts of the place.
Or otherwise; Whenever God will try His Church, He enters into it that He may see the guests; and if He finds any one not having on the wedding garment, He enquires of him, How then were you made a Christian, if you neglect these works? Such a one Christ gives over to His ministers, that is, to seducing leaders, who bind his hands, that is, his works, and his feet, that is, the motions of his mind, and cast him into darkness, that is, into the errors of the Gentiles or the Jews, or into heresy. The nigher darkness is that of the Gentiles, for they have never heard the truth which they despise; the outer darkness is that of the Jews, who have heard but do not believe; the outermost is that of the heretics, who have heard and have learned.
That is, the whole sacrament of the human dispensation is completed and closed. But they which, were bidden, (Rom. 10:3.) that is, the Jews, were not worthy, because, ignorant of the righteousness of God, and going about to establish their own righteousness, they have not submitted themselves to the righteousness of God. The Jewish nation then being rejected, the Gentile people were taken in to the marriage-feast; whence it follows, Go ye out into the crossings of the streets, and as many as ye shall find, bid to the wedding.
These are the errors of the Gentiles.
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."
(Hom. in Ev. xxxviii. 2.) Here, by the wedding-feast is denoted the present Church; there, by the supper, the last and eternal feast. For into this enter some who shall perish; into that whosoever has once entered in shall never be put forth. But if any should maintain that these are the same lessons, we may perhaps explain that that part concerning the guest who had come in without a wedding garment, which Luke has not mentioned, Matthew has related. That the one calls it supper, the other dinner, makes no difference; for with the ancients the dinner was at the ninth hour, and was therefore often called supper.
(ubi sup.) G marriage feast for God the Son, when He joined Him to human nature in the womb of the Virgin. But far be it from us to conclude, that because marriage takes place between two separate persons, that therefore the person of our Redeemer was made up of two separate persons. We say indeed that He exists of two natures, and in two natures, but we hold it unlawful to believe that He was compounded of two persons. It is safer therefore to say, that the marriage feast was made by the King the Father for the King the Son when He joined to Him the Holy Church in the mystery of His incarnation. The womb of the Virgin Mother was the bride-chamber of this Bridegroom.
(ubi sup.) But because these who were first invited would not come to the feast, the second summons says, Behold, I have prepared my dinner.
(ubi sup.) By the oxen are signified the Fathers of the Old Testament; who by sufferance of the Law gored their enemies with the horn of bodily strength. By fatlings are meant fatted animals, for from 'alere', comes 'altilia,' as it were 'alitilia' or 'alita.' By the fatlings are intended the Fathers of the New Testament; who while they receive sweet grace of inward fattening, are raised by the wing of contemplation from earthly desires to things above. He says therefore, My oxen and my fallings are killed; as much as to say, Look to the deaths of the Fathers who have been before you, and desire some amendment of your lives.
(ubi sup.) It is to be observed, that in the first invitation nothing was said of the oxen or fatlings, but in the second it is announced that they are already killed, because Almighty God when we will not hear His words gives examples, that what we suppose impossible may become easy to us to surmount, when we hear that others have passed through it before us.
Whosoever then intent upon earthly business, or devoted to the actions of this world, feigns to be meditating upon the mystery of the Lord's Passion, and to be living accordingly, is he that refuses to come to the King's wedding on pretext of going to his farm or his merchandize. Nay often, which is worse, some who are called not only reject the grace, but become persecutors, And the remnant took his servants, and entreated them despitefully, and slew them.
(ubi sup.) Or, The armies of our King are the legions of His Angels. He is said therefore to have sent His armies, and to have destroyed those murderers, because all judgment is executed upon men by the Angels. He destroys those murderers, when He cuts off persecutors; and burns up their city, because not only their souls, but the body of flesh they had tenanted, is tormented in the everlasting fire of hell.
(ubi sup.) But when He sees that His invitation is spurned at, He will not have His Son's marriage-feast empty; the word of God will find where it may stay itself.
(ubi sup.) Or otherwise; In holy Scripture, way is taken to mean actions; so that the crossings of the ways we understand as failure in action, for they usually come to God readily, who have had little prosperity in worldly actions.
(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.
(ubi sup.) What ought we to understand by the wedding garment, but charity? For this the Lord had upon Him, when He came to espouse the Church to Himself. He then enters in to the wedding feast, but without the wedding garment, who has faith in the Church, but not charity.
(ubi sup.) The hands and feet are then bound by a severe sentence of judgment, which before refused to be bound from wicked actions by amendment of life. Or punishment binds them, whom sin had before bound from good works.
(ubi sup.) By inward darkness we express blindness, of heart; outer darkness signifies the everlasting night of damnation.
(ubi sup.) There shall gnash those teeth which here delighted in gluttony; there shall weep those eyes which here roamed in illicit desire; every member shall there have its peculiar punishment, which here was a slave to its peculiar vice.
(ubi sup.) For some never begin a good course, and some never continue in that good course which they have begun. Let each one's care about himself be in proportion to his ignorance of what is yet to come.
(interlin.) Answered, that is, meeting their evil thoughts of putting Him to death.
(interlin.) Or, All things are now ready, i. e. The entrance into the kingdom, which had been hitherto closed, is now ready through faith in My incarnation.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 22:3 presents the initial, critical moment in Jesus' Parable of the Wedding Feast, where a king dispatches his servants to summon those previously invited to his son's wedding, only to be met with a decisive refusal. This verse immediately sets the stage for the parable's central theme: the gracious, persistent invitation of God to His kingdom, and humanity's often-rebellious rejection of that divine call, particularly highlighting the initial unresponsiveness of the nation of Israel.
Context
Literary Context
This verse is the third in the Parable of the Wedding Feast, which Jesus tells in the temple courts in Jerusalem, directly after a series of parables (like the Parable of the Two Sons and the Parable of the Wicked Tenants) that illustrate Israel's rejection of God's messengers and their impending judgment. The parable immediately follows a confrontation with the chief priests and elders who questioned Jesus' authority. It serves as a stark warning to those religious leaders and to the nation of Israel, illustrating the consequences of spurning God's ultimate invitation through His Son. The narrative flow moves from the initial invitation and rejection (v. 3), to a second, more urgent invitation and violent rejection (vv. 4-6), culminating in the king's wrath and the extension of the invitation to new guests (vv. 7-10), and finally, a warning about proper attire for the feast (vv. 11-14).
Historical & Cultural Context
Ancient Near Eastern wedding customs often involved a two-stage invitation process: an initial "bidding" or preliminary invitation, followed by a second summons when the feast was ready. To refuse a king's invitation, especially to a royal wedding, was not merely impolite but a profound insult, a public act of defiance that could be construed as treason. Such an act would carry significant social and political ramifications, demonstrating contempt for the host's honor and authority. The parable, therefore, would have resonated deeply with Jesus' Jewish audience, who understood the gravity of such a refusal in a hierarchical society where honor and shame were paramount. This cultural backdrop underscores the shocking nature of the guests' rejection and the king's subsequent response.
Key Themes
Matthew 22:3 introduces several critical themes that permeate the parable and the broader Gospel of Matthew. Firstly, it highlights the Divine Initiative and Invitation, portraying God (the King) as the one who graciously extends an invitation to participate in the joyous celebration of His kingdom. Secondly, it emphasizes the Role of God's Messengers, represented by the "servants" who are sent to deliver the divine summons. Throughout salvation history, God has consistently sent prophets, John the Baptist, and ultimately Jesus Himself, to call people to repentance and relationship (Matthew 21:34-36). Most significantly, the verse immediately confronts the theme of Human Rejection and Unwillingness. The phrase "they would not come" points to a deliberate, volitional refusal, not an inability. This foreshadows Israel's historical pattern of rejecting God's prophets and, ultimately, their Messiah, as lamented by Jesus in Matthew 23:37. This rejection sets up the subsequent turning of the invitation to others.
Exposition and Analysis
Key Word Analysis
Meaning "a slave (literal or figurative, involuntary or voluntary; frequently, therefore in a qualified sense of subjection or subserviency)." In this context, "servants" refers to those utterly devoted to the king's will, acting as his agents. The term highlights their complete submission and the authority with which they deliver the king's message. Theologically, these represent God's prophets, John the Baptist, and later, the apostles and all who proclaim the gospel.
Meaning "to 'call' (properly, aloud, but used in a variety of applications, directly or otherwise)." This word is used twice in the verse, once for the act of calling ("to call them") and once for the state of being called ("them that were bidden"). It signifies a formal, authoritative invitation, emphasizing that the guests were not merely informed but specifically summoned by the king's command. This highlights the divine prerogative in extending the invitation to the kingdom.
Meaning "to determine (as an active option from subjective impulse...); i.e. choose or prefer...to wish, i.e. be inclined to (sometimes adverbially, gladly)." This Greek word is crucial as it indicates a conscious, volitional refusal rather than a mere inability or oversight. The guests actively "did not wish" or "were unwilling" to come, underscoring their deliberate choice to reject the king's gracious and honorable invitation.
Verse Breakdown
"And sent forth his servants"
This clause establishes the king's proactive initiative and generosity. He is the one who orchestrates the feast and extends the invitation, demonstrating his desire for his invited guests to partake in the joy. The "servants" are his authorized messengers, acting on his behalf to convey his will.
"to call them that were bidden to the wedding"
This phrase clarifies the purpose of the servants' mission: to issue the final summons to those who had already received an initial invitation. The "wedding" (G1062, gámos) of his son is the central event, symbolizing the joyous inauguration of the kingdom of heaven, often depicted as a feast in biblical imagery. The fact that these guests were "bidden" (or "called") previously emphasizes their privileged status and the expectation of their attendance.
"and they would not come"
This final, stark clause reveals the shocking and defiant response of the invited guests. Their unwillingness (G2309, thélō) to attend signifies a deliberate rejection of the king's honor, his son, and the feast itself. This refusal is the pivotal point of the verse, setting in motion the subsequent developments of the parable and highlighting the theme of human resistance to divine grace.
Literary Devices
The primary literary device at play in Matthew 22:3, and indeed the entire passage, is Parable. Jesus uses this extended metaphor to convey spiritual truth about the kingdom of heaven and the response to God's invitation. The characters and events within the story are Symbolism: the "king" symbolizes God, the "son" represents Jesus Christ, the "wedding feast" symbolizes the kingdom of heaven or the Messianic banquet, the "servants" symbolize God's messengers (prophets, John the Baptist, Jesus' disciples), and the "bidden" guests initially represent the nation of Israel, particularly its religious leaders. There is also a subtle element of Irony in the guests' refusal; they are invited to a joyous, honorable event by a king, yet they choose to reject it, demonstrating a profound misunderstanding of the value of the invitation and the identity of the host.
Theological and Thematic Connections
Matthew 22:3 powerfully illustrates God's persistent grace and humanity's often-rebellious response. It underscores the truth that God initiates the relationship, extending a generous and honorable invitation to partake in the blessings of His kingdom. However, it also highlights the solemn reality of human free will and the capacity for deliberate rejection. The "unwillingness" of the guests is a profound theological statement about human culpability and the seriousness of spurning divine overtures. This initial rejection by those first invited sets the stage for God's gracious extension of the invitation to others, a foundational theme in redemptive history where the gospel, initially offered to Israel, is subsequently extended to the Gentiles due to Israel's widespread unbelief.
Reflection and Application
Matthew 22:3 serves as a profound mirror for our own hearts. It compels us to consider our response to God's ongoing invitation to His kingdom and fellowship. Are we among those who, despite being "bidden," find excuses or simply "would not come"? The parable warns against spiritual indifference, preoccupation with worldly affairs, or outright contempt for God's gracious call. The King's invitation is not a casual suggestion but a summons of immense honor and eternal significance. Our response to the gospel determines our destiny. This verse challenges us to embrace the invitation with eager hearts, recognizing the immeasurable privilege of being called to the wedding feast of the Lamb. It reminds us that God's grace is freely offered, but it requires a willing and obedient response.
Questions for Reflection
FAQ
Who do the "servants" and "them that were bidden" represent in this parable?
In the context of Matthew's Gospel and Jesus' ministry, the "servants" primarily represent God's messengers throughout salvation history. This includes the Old Testament prophets who repeatedly called Israel to repentance and obedience (e.g., Jeremiah 7:25), John the Baptist who prepared the way for Jesus, and ultimately, Jesus' own disciples and apostles who would carry the message of the kingdom after Him. "Them that were bidden" initially refers to the nation of Israel, particularly its religious leaders and the Jewish people who had received God's covenant promises and prophetic invitations for centuries. They were the first to receive the divine call to the Messianic kingdom, yet many, as depicted in the parable, would reject it, leading to the invitation being extended to others, including the Gentiles, as seen later in Matthew 22:9-10.
Christ-Centered Fulfillment
Matthew 22:3, with its depiction of a king sending servants to invite guests to his son's wedding, finds its ultimate and glorious fulfillment in Jesus Christ. He is the Son for whom the wedding feast is prepared, and His coming inaugurated the kingdom of heaven, the very "feast" to which humanity is invited. The initial "bidden" guests, representing Israel, were called through the prophets and ultimately through Christ Himself, who came "to His own, and His own did not receive Him" (John 1:11). Jesus is the ultimate messenger, the one who not only delivers the invitation but is the invitation, embodying the very grace and truth of God (John 14:6). The rejection highlighted in this verse foreshadows the cross, where the Son, the very heart of the feast, was spurned by those He came to save (Isaiah 53:3). Yet, in His resurrection and ascension, Jesus secured the New Covenant, opening the way for a new set of guests—all who believe—to be called to the "marriage supper of the Lamb" (Revelation 19:9), a feast made possible by His atoning sacrifice. Thus, Matthew 22:3 not only describes a past rejection but also anticipates the universal call of the gospel, extended through Christ to all who will willingly come.