He sent his servantsIn the context of the parable, the "servants" represent the prophets and messengers of God sent throughout history to the people of Israel. This aligns with the Old Testament narrative where God repeatedly sent prophets to guide, warn, and call His people back to Him (e.g.,
Jeremiah 7:25,
Amos 3:7). The sending of servants indicates God's initiative and desire to reach out to His people.
to call those he had invited
The invitation signifies God's covenant relationship with Israel, who were the initial recipients of His promises and blessings (Exodus 19:5-6). The calling reflects the special status of Israel as God's chosen people, who were to be a light to the nations (Isaiah 42:6). This invitation is a metaphor for the call to repentance and participation in the Kingdom of God.
to the banquet
The banquet symbolizes the Messianic feast, a common theme in Jewish eschatology representing the ultimate fellowship and celebration in God's Kingdom (Isaiah 25:6,Revelation 19:9). It signifies the abundance and joy of salvation and the fulfillment of God's promises through the Messiah.
but they refused to come
This refusal highlights the historical rejection of God's messengers by Israel, as seen in the repeated disobedience and idolatry throughout their history (2 Chronicles 36:15-16). It also foreshadows the rejection of Jesus as the Messiah by many of the Jewish leaders and people of His time (John 1:11). This refusal is a critical turning point, illustrating the consequences of rejecting God's invitation and the opening of the Kingdom to others (Gentiles).
Persons / Places / Events
1.
The KingRepresents God the Father, who is preparing a wedding banquet for His Son, symbolizing the Kingdom of Heaven.
2.
The ServantsSymbolize the prophets and messengers of God sent throughout history to call people to repentance and to accept God's invitation.
3.
The Invited GuestsInitially represent the Jewish people, God's chosen people, who were the first to receive the invitation to the Kingdom.
4.
The BanquetSymbolizes the Kingdom of Heaven and the eternal fellowship with God.
5.
The RefusalThe rejection of God's invitation by the invited guests, highlighting human resistance to divine grace.
Teaching Points
God's Persistent InvitationGod continually reaches out to humanity, inviting us into a relationship with Him. Despite repeated refusals, His invitation remains open.
Human RejectionThe refusal of the invited guests serves as a warning against complacency and the danger of taking God's invitation for granted.
The Role of God's MessengersLike the servants, we are called to be messengers of God's invitation, sharing the Gospel with others.
The Urgency of ResponseThe refusal of the guests highlights the importance of responding to God's call with urgency and sincerity.
Inclusivity of the KingdomWhile the initial guests refused, the invitation is extended to all, symbolizing the inclusivity of the Gospel message.
Bible Study Questions and Answers
1.What is the meaning of Matthew 22:3?
2.How does Matthew 22:3 illustrate God's invitation to His kingdom?
3.Why did those invited in Matthew 22:3 refuse to come to the banquet?
4.What Old Testament parallels exist to the invitation in Matthew 22:3?
5.How can we ensure we don't ignore God's call like in Matthew 22:3?
6.What actions can we take to respond positively to God's invitation today?
7.Why did the invited guests refuse to come in Matthew 22:3?
8.What does the king's invitation symbolize in Matthew 22:3?
9.How does Matthew 22:3 reflect God's call to humanity?
10.What are the top 10 Lessons from Matthew 22?
11.Who will accept the invitation to the great banquet?
12.Is Eliakim a typological argument for the papacy?
13.Is salvation available to all or only the elect? (John 3:16 vs. Matthew 22:14)
14.What occurred on Holy Tuesday before Easter?What Does Matthew 22:3 Mean
He sent his servants• In the parable, the king’s “servants” represent God’s prophets, apostles, and faithful messengers—real historical figures (2 Chronicles 24:19;Jeremiah 7:25;Luke 11:49).
• The action is intentional and personal: the king does not delegate to strangers. God personally raises up messengers “early and often” (Jeremiah 26:5), showing His persistent love.
• This sending reflects the heart of the Father who “desires all people to be saved” (1 Timothy 2:4) and mirrors the commission Jesus later gives to His disciples inMatthew 28:19–20.
to call those he had invited• The invitees are first-century Israel, already chosen and covenanted through Abraham (Exodus 19:5–6;Romans 9:4–5). The wedding banquet pictures the promised Messianic kingdom feast (Isaiah 25:6).
• “Call” signals both privilege and responsibility. Being invited isn’t casual; it carries the weight of covenant vows (Deuteronomy 7:6–8).
• God never breaks His word—His invitations are irrevocable (Romans 11:29). The verse underscores the literal, historical continuity between Old Testament promises and New Testament fulfillment.
but they refused to come• The tragedy is willful rejection, not misunderstanding. Like the vineyard tenants inMatthew 21:33–46, these guests consciously spurn grace (Acts 7:51–52).
• Refusal fulfills prophecy: “The ox knows its owner… but Israel does not understand” (Isaiah 1:3). Jesus weeps over Jerusalem for this very hardness (Luke 19:41–44).
• Refusal has consequences. Later in the parable, the king’s judgment falls (Matthew 22:7), echoing the literal destruction of Jerusalem in AD 70—history validating Scripture’s warnings.
• Yet God’s plan advances. New guests from “the highways” are gathered (Matthew 22:9–10), portraying the Gentile inclusion foretold inHosea 2:23 and fulfilled inActs 13:46–48.
summaryMatthew 22:3 shows a faithful King sending real servants with a real invitation to His covenant people, only to meet deliberate refusal. The verse highlights God’s persistent grace, mankind’s accountability, and the unfolding plan that will reach the nations when the original invitees turn away.
(3)
Sent forth his servants.--As in the parable of the Vineyard (
Matthew 21:33-46), the servants represent the aggregate work of the prophets up to the time of the Baptist. The refusal of guests invited to what seems to us so great an honour may seem, at first sight, so contrary to human nature as to be wanting in the element of dramatic probability. That refusal, however, would be natural enough, we must remember, in subjects who were in heart rebellious and disloyal; and it is precisely that character which the parable was intended to portray. The summons, it may be noted, came in the first instance to those who had long ago been "bidden" to the wedding. The proclamation of the kingdom was addressed to the Jews, who, as such, had all along been children of the kingdom.
Verse 3. -
Sent forth his servants. In the East, the original invitation to a solemn festivity is followed by reminders as the day approaches (comp.
Esther 5:8;
Esther 6:14). The servants here are John the Baptist, the twelve apostles, the seventy, who first preached the gospel to the Jewish people.
Them that were bidden. The Jews had already been invited to come in; to them already belonged "the adoption, and the glory, and the covenants... and the promises" (
Romans 9:1). These early missionaries were sent to bring such things to their remembrance, and to bid them obey the call.
They would not (
οὐκ ἤθελον)
come. Their reasons for refusal are not given here - a fact which differentiates this parable from that of the great supper. A general disinclination or aversion is denoted; no actual outrage is perpetrated as yet, but the invited guests are ripening for this stage, in that they despise the King's Son, and believe not in his Divine mission. This backwardness and obduracy recall Christ's lamentation, "O Jerusalem, Jerusalem!" (
Luke 13:34, 35).
Parallel Commentaries ...
Greek
He sentἀπέστειλεν(apesteilen)Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 649:From apo and stello; set apart, i.e. to send out literally or figuratively.hisαὐτοῦ(autou)Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846:He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.servantsδούλους(doulous)Noun - Accusative Masculine Plural
Strong's 1401:(a) (as adj.) enslaved, (b) (as noun) a (male) slave. From deo; a slave.to callκαλέσαι(kalesai)Verb - Aorist Infinitive Active
Strong's 2564:(a) I call, summon, invite, (b) I call, name. Akin to the base of keleuo; to 'call'.thoseτοὺς(tous)Article - Accusative Masculine Plural
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.he had invitedκεκλημένους(keklēmenous)Verb - Perfect Participle Middle or Passive - Accusative Masculine Plural
Strong's 2564:(a) I call, summon, invite, (b) I call, name. Akin to the base of keleuo; to 'call'.toεἰς(eis)Preposition
Strong's 1519:A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.theτοὺς(tous)Article - Accusative Masculine Plural
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.banquet,γάμους(gamous)Noun - Accusative Masculine Plural
Strong's 1062:A marriage, wedding, wedding-ceremony; plur: a wedding-feast. Of uncertain affinity; nuptials.butκαὶ(kai)Conjunction
Strong's 2532:And, even, also, namely.they refusedἤθελον(ēthelon)Verb - Imperfect Indicative Active - 3rd Person Plural
Strong's 2309:To will, wish, desire, be willing, intend, design.to come.ἐλθεῖν(elthein)Verb - Aorist Infinitive Active
Strong's 2064:To come, go.
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NT Gospels: Matthew 22:3 And sent out his servants to call (Matt. Mat Mt) 
