MPV Commentary

This parable is distinct from the one recorded in Luke 14:15 and following, and is found only in Matthew.

The kingdom of heaven is like a king who made a marriage for his son. In this parable, Jesus reveals himself as the central person of the kingdom, emphasizing his royal descent and identity as both King and Son (Psalm 72:1). This parable contrasts with the previous one, which highlighted God's demands from humanity; in contrast, this parable showcases God's gracious initiative.

The "marriage" between Jehovah and His people Israel was a familiar concept to Jewish ears. In Psalm 45:1-17, this union is consummated in the person of Messiah, who is addressed as both "God" and anointed by "His God" with the oil of gladness above his fellows. This apparent contradiction is resolved in this parable, where Jesus claims to be the King's Son, thus inheriting all that the prophets and sweet singers of Israel held forth about Jehovah's union with His people.

However, note that the Bride does not appear in this parable; its purpose is to teach certain truths under the figure of guests at a wedding feast and the lack of a wedding garment, which would not have harmonized with the introduction of the Bride.

The king sent his servants to call those who had been invited, representing all preachers of the Gospel. They were summoned to the wedding, but they refused to come, as seen in the issue of the ministry of John the Baptist, Jesus Himself, and His apostles thereafter.

The king's oxen and fatlings are killed, and all things are ready; come unto the marriage (1 Corinthians 5:7-8, John 6:51). This points to those Gospel calls after Christ's death, resurrection, ascension, and effusion of the Spirit, when it could be said with strict propriety that "all things were ready."

However, they made light of it and went their ways, one to his farm, another to his merchandise. The remnant took his servants and treated them spitefully, insulting and slaying them. These are two different classes of unbelievers: the one indifferent, the other hostile – contemptuous scorners and bitter persecutors.

When the king heard this, he was angry at the affront put both on His Son and Himself who had deigned to invite them. He sent forth his armies (the Romans) and destroyed those murderers and burned up their city (Jerusalem).

The wedding is ready, but they who were bidden were not worthy, for how could those be deemed worthy to sit down at His table who had affronted Him by their treatment of His gracious invitation?

Go ye therefore into the highways and as many as ye shall find, bid to the marriage – that is, just as they are. Those servants went out into the highways and gathered together all as many as they found, both bad and good.

When the king came in to see the guests, he saw a man who had not on a wedding garment (Zechariah 1:7-8). The language here is drawn from this passage, where it speaks of a sacrifice prepared by God and His guests. In the East, festival garments were presented as gifts; here, it undoubtedly means something which they bring not of their own but receive as their appropriate dress – what is meant by "putting on the Lord Jesus" as "The Lord Our Righteousness?" (Psalm 45:13-14).

Friend, how camest thou in hither, not having a wedding garment? And he was speechless, being self-condemned.

Then said the king to the servants, Bind him hand and foot and take him away, and cast him into outer darkness – So Matthew 8:12; 25:30. The expression is emphatic – "the darkness which is outside." To be "outside" at all or excluded from the heavenly city's joyous nuptials and gladsome festivities is sad enough of itself, without anything else.

There shall be weeping and gnashing of teeth (Matthew 13:42). For many are called, but few are chosen – So Matthew 19:30.