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Text -- Matthew 22:9 (NET)

Strongs On/Off
Context
22:9 So go into the main streets and invite everyone you find to the wedding banquet.’
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Wicked | Salvation | MARRIAGE | Kingdom | Jesus, The Christ | JESUS CHRIST, 4E1 | Hospitality | Greed | Feasts | BID | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Haydock , Gill

Verse Notes / Footnotes
, Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 22:9 - -- The partings of the highways ( tas diexodous tōn hodōn ). Vulgate, exitus viarum. Diodoi are cross-streets, while diexodoi (double compound)...

The partings of the highways ( tas diexodous tōn hodōn ).

Vulgate, exitus viarum. Diodoi are cross-streets, while diexodoi (double compound) seem to be main streets leading out of the city where also side-streets may branch off, "by-ways."

Vincent: Mat 22:9 - -- Highways ( διεξόδους ) Literally, the word means a way out through ; passage, outlet, thoroughfare. The idea of crossings grows ou...

Highways ( διεξόδους )

Literally, the word means a way out through ; passage, outlet, thoroughfare. The idea of crossings grows out of the junction of the smaller cross-ways with the trunk roads.

JFB: Mat 22:9 - -- The great outlets and thoroughfares, whether of town or country, where human beings are to be found.

The great outlets and thoroughfares, whether of town or country, where human beings are to be found.

JFB: Mat 22:9 - -- That is, just as they are.

That is, just as they are.

Clarke: Mat 22:9 - -- Go ye therefore into the highways - Διεξοδους των οδων, cross or by-paths; the places where two or more roads met in one, leading i...

Go ye therefore into the highways - Διεξοδους των οδων, cross or by-paths; the places where two or more roads met in one, leading into the city, where people were coming together from various quarters of the country. St. Luke adds hedges, to point out the people to whom the apostles were sent, as either miserable vagabonds, or the most indigent poor, who were wandering about the country, or sitting by the sides of the ways and hedges, imploring relief. This verse points out the final rejection of the Jews, and the calling of the Gentiles. It was a custom among the Jews, when a rich man made a feast, to go out and invite in all destitute travelers. See in Rab. Beracoth, fol. 43

Clarke: Mat 22:9 - -- As many as ye shall find, bid to the marriage - God sends his salvation to every soul, that all may believe and be saved.

As many as ye shall find, bid to the marriage - God sends his salvation to every soul, that all may believe and be saved.

Calvin: Mat 22:9 - -- 9.Go therefore to the highways Having shown that they are unworthy of the grace of God who disdainfully reject it when offered to them, he now says t...

9.Go therefore to the highways Having shown that they are unworthy of the grace of God who disdainfully reject it when offered to them, he now says that their place is supplied by others, by the mean and despised common people. And here is described the calling of the Gentiles, which is to excite the Jews to jealousy, as we have it in the Song of Moses;

They have provoked me by those who are not gods, and I will provoke them by that which is not a people, and by a foolish nation will I enrage them,
(Deu 32:21.)

Having been first elected, they imagined that the grace of God was bound to them, as if God could not want them; and how haughtily they despised all others is well known. Thus by way of admission, he compares the Gentiles to the poor, the blind, and the lame. He says that they are called from the cross-roads, and from the streets, as strangers and unknown persons; but yet declares that they will occupy that place which friends and domestics had treated with indifference. What the prophets had obscurely foretold about creating a new church is now plainly expressed. This dishonor was the completion of the divine vengeance on the Jews, when God

cut them off, and ingrafted wild branches into
the stock of the olive-tree, (Rom 11:17;)

when he threw them off, and received the polluted and filthy Gentiles into his house. But if at that time he spared not the natural branches, (Rom 11:21,) the same punishment will this day be inflicted on us, if we do not answer to his call. The supper which had been prepared for us will not be lost, but God will invite other guests.

TSK: Mat 22:9 - -- Pro 1:20-23, Pro 8:1-5, Pro 9:4-6; Isa 55:1-3, Isa 55:6, Isa 55:7; Mar 16:15, Mar 16:16; Luk 14:21-24; Luk 24:47; Act 13:47; Eph 3:8; Rev 22:17

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 22:9 - -- The highways - Literally, the "exit"or "going out"of the "paths or roads."It means the square or principal street, into which a number of small...

The highways - Literally, the "exit"or "going out"of the "paths or roads."It means the square or principal street, into which a number of smaller streets enter; a place, therefore, of confluence, where many persons would be seen, and persons of all descriptions. By this is represented the offering of the gospel to the Gentiles. They were commonly regarded among the Jews as living in highways and hedges cast out and despised.

Poole: Mat 22:1-14 - -- Ver. 1-14. Luke hath this parable, Mat 14:16-24 , which hath made divers interpreters think that Matthew hath put it out of its due order; for Luke r...

Ver. 1-14. Luke hath this parable, Mat 14:16-24 , which hath made divers interpreters think that Matthew hath put it out of its due order; for Luke reports it as spoken long before, and that not in the temple, but at a Pharisee’ s house where he was at dinner, and upon occasion of one of them saying, Blessed is he that shall eat bread in the kingdom of God. But I know no reason why we may not allow our Saviour to have used the same parable twice, in two differing companies, and upon two different occasions, especially considering there are remarkable differences in Luke’ s and Matthew’ s relation. I shall therefore leave the consideration of Luke’ s relation till I come to that chapter in his Gospel, where I shall meet with it in course, and consider only what Matthew saith. We must remember this is a parable, not an historical narration. The first verse tells us,

And Jesus answered and spake unto them again by parables: he answered, that is, he began a discourse, so the word very often signifies. Our Saviour hath neither given us any particular explication of this parable, nor any proparabola, or epiparabola, any sentence before or after the parable, guiding us as to the explication, except only that short sentence, Mat 22:14 ,

For many are called, but few are chosen which rather guides us in the explication of the four latter verses than of the whole parable: yet it is not hard for us to find out our Saviour’ s scope in this parable. It seemeth to be double:

1. To inform those to whom he spake of the destruction suddenly coming upon the Jews, for their rejection of the gospel, and of the calling of the Gentiles.

2. To let us know, that neither Amongst the Jews nor Gentiles all should be saved whom God called by the external ministration of the gospel; but those alone who, belonging to the election of grace, should be found in the day of judgment having on the wedding garment.

So then, the kingdom of heaven here signifies, the way or equity of God in the dispensation of the gospel, or the administration of things in order to the kingdom of glory. The king here mentioned must be he who is the King of kings. The marriage for his son, is the exhibition of the covenant of grace; which whosoever layeth hold on, Isa 56:4 , is by faith united to Christ; which union is often expressed in holy writ under the notion of a marriage, Psa 45:10,11 Eph 5:23 , &c.: or their union with him in glory, Rev 19:9 . The persons bidden were the Jews. The servants that called them to the wedding, were those that were faithful amongst their ordinary teachers, or the prophets, such as Isaiah and the rest, whom they refused to hearken unto. The other servants might signify John the Baptist, and the twelve, and others sent out by Christ, to tell them that Christ was now come, there wanted nothing but their coming to him and receiving of him. Their making light of it, going one to his farm, another to his merchandise, and others taking the servants, entreating them spitefully, and slaying them, signifies the Jews’ general refusal of the gospel, and the particular rage and malice of some of them, shown in their abusing of the Lord’ s prophets and messengers, and which he knew some of them would further show against Stephen and James. The king’ s sending forth his armies, and slaying the murderers, signified the coming of the Roman armies, and their utter destroying Jerusalem. The sending of the servants into the highways, and inviting all those whom they found to the wedding, signified the apostles going to the Gentiles, and preaching the gospel to all nations; which much enlarged the territories of the church, gathering in many who professed to accept of Christ, but not all in truth and sincerity. The king’ s coming to see his guests, signifieth Christ’ s coming at the day of the last judgment, with his fan in his hand, throughly to purge his floor. His finding one without his wedding garment, signifieth his finding many hypocrites at the day of judgment. The guests at weddings were either wont to put on their best clothes, (as we usually do), or a particular garment which was then in use, and was worn by those who were invited to weddings. By the

wedding garment here is meant Christ, Rom 13:14 , who is at this feast both the bridegroom, and the meat at the feast, and the wedding garment also, in divers respects. It is but an idle dispute, whether faith is meant, or love: neither the one nor the other separately, but faith that worketh by love; whatsoever God requireth of us, that we may be made meet for the kingdom of God: without faith and holiness none can see God. His being

speechless signifies, that those who have lived under the proffers of grace and salvation, and have rejected them, neither believing in the Lord Jesus Christ, nor bringing forth fruits of holiness, will be without excuse at the day of judgment. And the king’ s commanding his servants to

bind him hand and foot & c., signifieth that all such persons as live within the church, under the means of grace, yet die impenitent and unbelievers, having not by a true faith received Christ as their Saviour, and brought forth the fruits of true repentance and holiness, shall get nothing by their being within the church and externally called, but shall be thrown into hell as well as others, the pains of which are here expressed by binding hand and foot, lying in outer darkness, weeping and gnashing of teeth; as in other places by a worm that shall never die, and a fire that shall never go out; all metaphorical expressions, signifying the vexations and intolerable punishment of the damned in hell.

For (saith our Saviour) many are called, but few are chosen We met with this expression before, Mat 20:16 , where the sense of it was not so obvious as it is here. Some by it here understand, a choice unto life eternal; nor without reason, if that be understood by the marriage supper, as it is Rev 19:9 ; and it appears to be partly at least the sense of it here, in that the person without the wedding garment is doomed to eternal misery. If we by the marriage supper understand a union with Christ here, or the benefits flowing from that, we must by chosen here understand effectually called, being made partakers of that special distinguishing grace which bringeth salvation. The gospel is preached to many whom God doth not favour with his special grace, so as they receive it, convert, and are saved. The former part of this parable doth hint us the reason why the Jews rejected the offers of grace and salvation made to them, viz. the power that the temptations from the world, of pleasure, profit, and honour, had upon them. As the latter part also showeth us the true reason why any are saved to be from the free grace of God, viz. because they are chosen, chosen to eternal life, and particularly favoured to be made partakers of his special and, distinguishing grace.

Lightfoot: Mat 22:9 - -- Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.   [Go ye into the highways, etc.] That is, 'Bring...

Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.   

[Go ye into the highways, etc.] That is, 'Bring in hither the travellers.' "What is the order of sitting down to meat? The travellers come in and sit down upon benches or chairs, till all are come that were invited." The Gloss; "It was a custom among rich men to invite poor travellers to feasts."

Haydock: Mat 22:9 - -- Go ye therefore into the highways. The apostles first kept themselves within the precincts of Judea, but the Jews continually sought their destructi...

Go ye therefore into the highways. The apostles first kept themselves within the precincts of Judea, but the Jews continually sought their destruction. Therefore St. Paul said to them, (Acts xiii. 46.) to you it behoved us first to speak the word of God, but seeing you reject it, and judge yourselves unworthy of eternal life, behold we turn to the Gentiles. (St. John Chrysostom, hom lxx.)

Gill: Mat 22:9 - -- Go ye therefore into the highways,.... Either of the city, which were open and public, and where much people were passing to and fro; or of the fields...

Go ye therefore into the highways,.... Either of the city, which were open and public, and where much people were passing to and fro; or of the fields, the high roads, where many passengers were travelling; and may design the Gentile world, and Gentile sinners, who, in respect of the Jews, were far off; were walking in their own ways, and in the high road to destruction; and may denote their being the vilest of sinners, and as having nothing to recommend them to the divine favour, and to such privileges as this entertainment expresses:

and as many as ye shall find, bid to the marriage; to the marriage feast, not the marriage supper, but the dinner, Mat 22:4, their orders were to go into all the world, and preach the Gospel to every creature, Jew or Gentile, high or low, rich or poor, outwardly righteous, or openly profane, greater or lesser sinners, and exhort them to attend the Gospel ministry, and ordinances.

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Commentary -- Verse Notes / Footnotes

Geneva Bible: Mat 22:9 ( 3 ) Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. ( 3 ) God first calls us when we think nothing of it.

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 22:1-46 - --1 The parable of the marriage of the king's son.9 The vocation of the Gentiles.12 The punishment of him that wanted the wedding garment.15 Tribute oug...

Maclaren: Mat 22:1-14 - --Two Ways Of Despising God's Feast And Jesus answered and spake unto them again by parables, and said, 2. The kingdom of heaven is like unto a certain...

MHCC: Mat 22:1-14 - --The provision made for perishing souls in the gospel, is represented by a royal feast made by a king, with eastern liberality, on the marriage of his ...

Matthew Henry: Mat 22:1-14 - -- We have here the parable of the guests invited to the wedding-feast. In this it is said (Mat 22:1), Jesus answered, not to what his opposers sa...

Barclay: Mat 22:1-10 - --Mat 22:1-14form not one parable, but two; and we will grasp their meaning far more easily and far more fully if we take them separately. The events ...

Constable: Mat 19:3--26:1 - --VI. The official presentation and rejection of the King 19:3--25:46 This section of the Gospel continues Jesus' ...

Constable: Mat 21:18--23:1 - --C. Israel's rejection of her King 21:18-22:46 This section of Matthew's Gospel presents Israel's formal ...

Constable: Mat 21:23--22:15 - --2. Rejection by the chief priests and the elders 21:23-22:14 (cf. Mark 11:27-12:12; Luke 20:1-19) ...

Constable: Mat 22:1-14 - --The parable of the royal wedding banquet 22:1-14 The three parables in this series are similar to three concentric circles in their scope. The scope o...

College: Mat 22:1-46 - --MATTHEW 22 G. PARABLE OF THE WEDDING FEAST (22:1-14) 1 Jesus spoke to them again in parables, saying: 2" The kingdom of heaven is like a king who pr...

McGarvey: Mat 22:1-14 - -- CVIII. IN REPLY TO THE QUESTIONS AS TO HIS AUTHORITY, JESUS GIVES THE THIRD GREAT GROUP OF PARABLES. (In the Court of the Temple. Tuesday, April 4, A...

Lapide: Mat 22:1-46 - --CHAPTER 22 And Jesus answered, &c., refuting the incredulity of the Scribes. The meaning is: it is the same in the kingdom of Heaven, i.e., in the C...

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Introduction / Outline

Robertson: Matthew (Book Introduction) THE GOSPEL ACCORDING TO MATTHEW By Way of Introduction The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias r...

JFB: Matthew (Book Introduction) THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with t...

JFB: Matthew (Outline) GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17) BIRTH OF CHRIST. (Mat 1:18-25) VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) THE F...

TSK: Matthew (Book Introduction) Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was...

TSK: Matthew 22 (Chapter Introduction) Overview Mat 22:1, The parable of the marriage of the king’s son; Mat 22:9, The vocation of the Gentiles; Mat 22:12, The punishment of him that ...

Poole: Matthew 22 (Chapter Introduction) CHAPTER 22

MHCC: Matthew (Book Introduction) Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written h...

MHCC: Matthew 22 (Chapter Introduction) (Mat 22:1-14) The parable of the marriage feast. (Mat 22:15-22) The Pharisees question Jesus as to the tribute. (Mat 22:23-33) The question of the S...

Matthew Henry: Matthew (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Matthew We have now before us, I. The New Testament of our Lord and Savior...

Matthew Henry: Matthew 22 (Chapter Introduction) This chapter is a continuation of Christ's discourses in the temple, two or three days before he died. His discourses then are largely recorded, as...

Barclay: Matthew (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW The Synoptic Gospels Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synopt...

Barclay: Matthew 22 (Chapter Introduction) Joy And Judgment (Mat_22:1-10) The Scrutiny Of The King (Mat_22:11-14) Human And Divine Right (Mat_22:15-22) The Living God Of Living Men (Mat_22...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

Haydock: Matthew (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW INTRODUCTION. THIS and other titles, with the names of those that wrote the Gospels,...

Gill: Matthew (Book Introduction) INTRODUCTION TO MATTHEW The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελ...

College: Matthew (Book Introduction) INTRODUCTION HISTORY OF INTERPRETATION It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's...

College: Matthew (Outline) OUTLINE I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16 A. Genealogy of Jesus - 1:1-17 B. The Annunciation to Joseph...

Lapide: Matthew (Book Introduction) PREFACE. —————— IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapi...

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