Matthew 22:7

KJV

But when the king heard [thereof], he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.

KJV (with Strong's)

But {G1161} when the king {G935} heard {G191} thereof, he was wroth {G3710}: and {G2532} he sent forth {G3992} his {G846} armies {G4753}, and destroyed {G622} those {G1565} murderers {G5406}, and {G2532} burned up {G1714} their {G846} city {G4172}.

Complete Jewish Bible

The king was furious and sent his soldiers, who killed those murderers and burned down their city.

Berean Standard Bible

The king was enraged, and he sent his troops to destroy those murderers and burn their city.

American Standard Version

But the king was wroth; and he sent his armies, and destroyed those murderers, and burned their city.

Commentary

### SUMMARY
Matthew 22:7 is a pivotal verse within Jesus's Parable of the Wedding Feast, illustrating the severe consequences of rejecting God's gracious invitation and mistreating His messengers. It depicts the king's righteous wrath and decisive action in sending his armies to destroy those who murdered his servants and to burn their city, serving as a stark warning of divine judgment against those who persistently spurn God's call and harm His chosen ones.

### CONTEXT
* **Literary Context:** Matthew 22:7 is situated within Jesus's 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 the Parable of the Wicked Tenants ([Matthew 21:33-46](/matthew/21-33-46 "Matthew 21:33-46 - The Parable of the Wicked Tenants")), both of which are directed at the chief priests and Pharisees who have challenged Jesus's authority. The king in the parable represents God, the son represents Jesus Christ, and the invited guests initially represent the nation of Israel, particularly its religious leaders. The servants are God's prophets and later, Jesus's disciples. The verse in question describes the king's punitive response to the guests' violent rejection of his invitation and their murder of his servants, escalating the narrative from mere refusal to outright rebellion deserving of severe judgment.
* **Historical & Cultural Context:** Jesus delivered this parable in Jerusalem during the final week before His crucifixion, a period of intense confrontation with the Jewish religious authorities. The audience would have been familiar with the concept of a king's absolute authority and the severe consequences for rebellion or disrespect shown to royalty. Kings in the ancient Near East had the power to raise armies and enact swift, brutal justice against those who defied them. The imagery of a city being "burned up" would evoke memories of historical sieges and destructions, such as the Babylonian destruction of Jerusalem in 586 BC. Furthermore, the parable's prophetic dimension, particularly the destruction of the city, strongly alludes to the Roman siege and destruction of Jerusalem and its Temple in A.D. 70, which occurred decades after Jesus spoke these words.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Matthew's Gospel and biblical theology. Firstly, it underscores the theme of **Divine Judgment and Wrath**, revealing God's holy indignation against persistent rebellion and rejection of His grace. While God is patient and merciful, His justice is absolute, and there are grave consequences for spurning His ultimate invitation. Secondly, it highlights the **Rejection of God's Invitation**, a recurring motif throughout the Old and New Testaments, where Israel often refused God's covenant and His messengers. This rejection, especially by the religious elite, leads to their exclusion from the "feast" and the invitation being extended to others, as seen in [Matthew 22:8-10](/matthew/22-8-10 "Matthew 22:8-10 - The Invitation Extended"). Lastly, the phrase "destroyed those murderers, and burned up their city" serves as a profound **Prophetic Foreshadowing**, widely understood as Jesus's pre-announcement of the destruction of Jerusalem in A.D. 70, a devastating historical event that served as a divine judgment on the generation that rejected and crucified the Messiah, fulfilling prophecies like those found in [Luke 19:41-44](/luke/19-41-44 "Luke 19:41-44 - Jesus Weeps Over Jerusalem").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **wroth (Greek, _orgízō'_):** Derived from _orgē_ (wrath), this verb signifies a deep, settled indignation or anger, rather than a fleeting outburst. In the context of the king (representing God), it denotes a righteous and just wrath, a holy displeasure against profound rebellion and violence. It is not capricious, but a measured and deserved response to the egregious actions of the invited guests who murdered his servants.
* **murderers (Greek, _phoneús'_):** This term specifically refers to those guilty of criminal or intentional homicide. It emphasizes the severity of the guests' sin – not merely refusing an invitation, but actively killing the king's messengers. This highlights the extreme nature of their offense, justifying the king's severe punitive response. In the allegorical sense, it points to the spiritual murder of God's prophets and, ultimately, His Son.
* **destroyed (Greek, _apóllymi'_):** This verb means "to destroy fully," "to perish," or "to lose." Here, it indicates a complete and decisive act of annihilation. The king's action is not a partial defeat but a total destruction of the murderers, signifying the finality and totality of divine judgment against those who have committed such heinous acts of rejection and violence.

#### Verse Breakdown
* **"But when the king heard [thereof],"**: This clause marks a turning point in the parable. The king, representing God, receives news of the guests' extreme disrespect and violence towards his messengers. This hearing is not merely an act of perception but implies a full understanding and acknowledgment of the grave offense committed against his authority and grace. The "thereof" refers to the mistreatment and killing of his servants mentioned in [Matthew 22:6](/matthew/22-6 "Matthew 22:6 - The Guests' Violence").
* **"he was wroth:"**: The king's immediate reaction is one of profound anger and indignation. This "wrath" (Greek _orgízō_) is a just and holy response to the unprovoked violence and contempt shown by the invited guests. It signifies God's righteous displeasure at the rejection of His gracious invitation and the harm inflicted upon His representatives.
* **"and he sent forth his armies,"**: In response to his wrath, the king mobilizes his military forces. This action demonstrates his sovereign power and determination to exact justice. Allegorically, this points to God's use of earthly instruments, such as the Roman armies, to execute His judgment upon those who rejected Him, particularly in the context of Jerusalem's destruction.
* **"and destroyed those murderers,"**: The king's armies carry out the punitive action against the specific offenders – those who had murdered his servants. This highlights the direct correlation between their sin (murder) and the judgment they receive (destruction). It underscores the principle of divine retribution for grievous sin.
* **"and burned up their city."**: This final clause describes the ultimate and comprehensive nature of the king's judgment. The destruction extends beyond the individuals to their entire dwelling place, symbolizing a complete and devastating judgment upon the community or nation that harbored such rebellion. This is widely understood as a prophetic reference to the destruction of Jerusalem in A.D. 70, where the city and its Temple were razed by the Roman legions.

#### Literary Devices
The verse employs several significant **literary devices**. Foremost is **Allegory**, as the entire parable functions as an extended metaphor where the characters and events represent deeper spiritual realities: the king is God, the son is Jesus, the servants are prophets/disciples, the feast is the Kingdom of Heaven, and the guests are Israel. The king's wrath and punitive actions are an **Anthropomorphism**, attributing human emotions and actions to God to make His divine attributes comprehensible to a human audience. The phrase "sent forth his armies, and destroyed those murderers, and burned up their city" serves as powerful **Prophetic Foreshadowing**, directly alluding to the historical destruction of Jerusalem by the Romans in A.D. 70, a devastating event that Jesus predicted as a consequence of Israel's rejection of Him. This also contains elements of **Figurative Language** and **Symbolism**, where the "armies" and "burning of their city" symbolize the instruments and totality of divine judgment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 22:7 powerfully articulates the severity of divine judgment against those who willfully reject God's gracious invitation and harm His messengers. It underscores that God's patience, while vast, is not infinite, and persistent rebellion will inevitably lead to righteous retribution. This verse serves as a stark reminder that God is not only a God of love and mercy but also of justice and holiness, who will hold humanity accountable for their responses to His overtures of grace. The destruction of the city, interpreted as Jerusalem in A.D. 70, exemplifies a historical outworking of this divine principle, demonstrating that national and corporate rejection of God's Messiah carries devastating temporal consequences, foreshadowing ultimate eternal judgment.

* [Luke 19:41-44](/luke/19-41-44 "Luke 19:41-44 - Jesus Weeps Over Jerusalem's Coming Destruction")
* [Matthew 21:33-46](/matthew/21-33-46 "Matthew 21:33-46 - The Parable of the Wicked Tenants and Its Judgment")
* [Revelation 19:11-16](/revelation/19-11-16 "Revelation 19:11-16 - Christ's Triumphant Return and Righteous Judgment")

### REFLECTION AND APPLICATION
This verse serves as a profound call to introspection regarding our own response to God's gracious invitation. It challenges us to consider the seriousness with which God views our acceptance or rejection of His Son and His messengers. While God's character is overwhelmingly marked by love and mercy, Matthew 22:7 reminds us of His unwavering justice and the dire consequences of persistent rebellion and contempt for His divine authority. For believers, it should foster a deeper appreciation for the grace we have received and a renewed commitment to sharing the Gospel with urgency, knowing that the invitation will not remain open indefinitely. For those who have not yet responded to God's call, it stands as a solemn warning to turn to Him while there is still time, lest they face the inevitable consequences of spurning His ultimate offer of salvation. It also encourages us to respect and honor those whom God sends as His representatives, understanding that mistreating them is tantamount to mistreating God Himself.

#### Questions for Reflection
* **How does the king's "wrath" in this parable shape your understanding of God's character?**
* **In what ways might people today "reject God's invitation" or "mistreat His messengers"?**
* **What personal or societal "cities" might be metaphorically "burned up" if God's warnings are ignored?**
* **How should the reality of divine judgment motivate our evangelism and discipleship efforts?**

### FAQ

**Does this verse mean God is an angry, vengeful God?**

Answer: While the verse depicts the king's "wrath" and punitive action, it's crucial to understand this within the biblical context of God's character. God's wrath, unlike human anger, is always righteous, just, and holy. It is a settled opposition to sin, rebellion, and injustice, not a capricious outburst. In this parable, the king's wrath is a direct and deserved response to extreme provocation: the willful rejection of a gracious invitation and the murder of his innocent servants. It highlights God's justice and holiness, demonstrating that He will not tolerate persistent evil indefinitely. This wrath is part of His perfect character, alongside His boundless love, mercy, and patience, which are evident in the initial extension of the wedding invitation.

**Is the "destruction of their city" a literal prophecy, and if so, what event does it refer to?**

Answer: Yes, the "destruction of their city" is widely interpreted by biblical scholars as a literal prophecy referring to the destruction of Jerusalem by the Roman armies in A.D. 70. Jesus delivered this parable decades before that event, and the imagery of armies destroying murderers and burning their city precisely matches the historical events of the Roman siege, which resulted in the razing of Jerusalem and its Temple. This historical judgment was seen by many as divine retribution for Israel's rejection of Jesus as the Messiah and their persecution of His followers. It serves as a powerful example of God's judicial action in history.

### CHRIST-CENTERED FULFILLMENT
Matthew 22:7, within the Parable of the Wedding Feast, finds its profound Christ-centered fulfillment in several ways. Jesus Himself is the Son for whom the magnificent feast is prepared, representing the Kingdom of God and the salvation offered through Him. The initial rejection of the king's invitation by the invited guests, particularly their violent mistreatment and murder of the servants, directly foreshadows Israel's rejection of Jesus and their role in His crucifixion, as well as their persecution of His early disciples. The king's righteous wrath and subsequent judgment—sending armies to destroy the murderers and burn their city—is a prophetic declaration by Jesus concerning the judgment that would fall upon Jerusalem in A.D. 70, a direct consequence of that generation's rejection of the Messiah. This judgment, though historical, also points to the ultimate judgment that Christ will execute upon all who reject His gracious invitation to the heavenly feast. Just as the king's invitation was then extended to others from the highways ([Matthew 22:8-10](/matthew/22-8-10 "Matthew 22:8-10 - The Invitation Extended to All")), so too did the Gospel spread to the Gentiles after Israel's initial rejection, fulfilling the broader redemptive plan of God. Ultimately, Christ, the Lamb of God ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), is both the reason for the feast and the one who will return in power and glory to execute final judgment, as depicted in passages like [Revelation 19:11-16](/revelation/19-11-16 "Revelation 19:11-16 - Christ's Return in Judgment"), bringing to completion the themes of divine justice and the establishment of His eternal Kingdom.

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

Luke 19:27

But those mine enemies, which would not that I should reign over them, bring hither, and slay [them] before me.

Luke 21:24

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.

1 Peter 4:17

For the time [is come] that judgment must begin at the house of God: and if [it] first [begin] at us, what shall the end [be] of them that obey not the gospel of God?

1 Peter 4:18

And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?

Matthew 21:40

When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?

Matthew 21:41

They say unto him, He will miserably destroy those wicked men, and will let out [his] vineyard unto other husbandmen, which shall render him the fruits in their seasons.

1 Thessalonians 2:16

Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.