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Matthew 22

And Jesus answered and spake unto them again by parables, and said,

The kingdom of heaven is like unto a certain king, which made a marriage for his son,

And sent forth his servants to call them that were bidden to the wedding: and they would not come.

Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.

But they made light of it, and went their ways, one to his farm, another to his merchandise:

And the remnant took his servants, and entreated them spitefully, and slew them.

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

Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.

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

So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.

And when the king came in to see the guests, he saw there a man which had not on a wedding garment:

And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.

Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.

For many are called, but few are chosen.

Then went the Pharisees, and took counsel how they might entangle him in his talk.

And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.

Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?

But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?

Shew me the tribute money. And they brought unto him a penny.

And he saith unto them, Whose is this image and superscription?

They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's.

When they had heard these words, they marvelled, and left him, and went their way.

The same day came to him the Sadducees, which say that there is no resurrection, and asked him,

Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.

Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother:

Likewise the second also, and the third, unto the seventh.

And last of all the woman died also.

Therefore in the resurrection whose wife shall she be of the seven? for they all had her.

Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.

For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.

But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,

I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.

And when the multitude heard this, they were astonished at his doctrine.

But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.

Then one of them, which was a lawyer, asked him a question, tempting him, and saying,

Master, which is the great commandment in the law?

Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

This is the first and great commandment.

And the second is like unto it, Thou shalt love thy neighbour as thyself.

On these two commandments hang all the law and the prophets.

While the Pharisees were gathered together, Jesus asked them,

Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David.

He saith unto them, How then doth David in spirit call him Lord, saying,

The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?

If David then call him Lord, how is he his son?

And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.

What does Matthew 22:11 mean?

Explanation

Matthew 22:11 features in the parable of the wedding banquet, which Jesus tells to illustrate the kingdom of heaven and God's invitation to humanity.

In this parable, a king hosting a wedding feast for his son sends out servants to call those who were invited, but they refuse to come.

The king then instructs his servants to invite everyone they find, good and bad alike, to fill the wedding hall with guests.

The verse in question describes the moment when the king enters to see the guests and notices a man who is not wearing wedding clothes.

The wedding garment represents proper preparation and righteousness needed to partake in the kingdom of heaven.

The man's lack of a wedding garment symbolizes the unpreparedness of those who may answer the call outwardly but fail to do so inwardly with a proper heart condition and actions.

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Historical Context

This verse is part of a series of parables that Jesus shares with His listeners during His ministry in first-century Judea.

At this time, social customs dictated that wedding garments were provided by the host, a sign of both respect and inclusion in the celebration.

Failure to wear such clothing would be deeply disrespectful to the host.

The parable was aimed at the religious leaders of the time, who, like the originally invited guests, had rejected Jesus, God's invitation, and were not prepared for the coming kingdom.

Theological Insights

Theologically, this verse has multiple interpretations across various Christian viewpoints.

It suggests the idea of God's grace in the initial invitation, but also speaks to the need for personal transformation – the wedding garment symbolizes the righteousness required to enter the kingdom of heaven.

Calvinist viewpoints might emphasize the divine sovereignty in the calling and proper clothing of the guests, whereas Arminian perspectives might highlight the human responsibility in accepting the invitation and wearing proper attire.

Catholic theology may interpret the garment as indicative of a state of grace.

Practical Applications

Practically, this verse encourages self-examination and preparation for Christians who hope to partake in the kingdom of heaven.

It suggests the importance of not just answering the call to follow Christ superficially, but living in a way that reflects genuine faith and repentance, symbolized by the wearing of the wedding garment.

Christians are called to maintain their spiritual "clothes" by cultivating a life of holiness, good works, and active faith.

Cross-References

Revelation 3:4-5: "Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy."
Ephesians 4:24: "And that ye put on the new man, which after God is created in righteousness and true holiness."
Isaiah 61:10: "I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness..."

Language Study

The key phrases in the original Greek text include "ἐνδυσάμενος γάμον" (endysamenos gamon), which means "clothed in a wedding garment," highlighting the deliberate act of dressing appropriately for such an occasion.

The original language emphasizes that putting on the wedding garment was an expected action, one that the guest intentionally failed to do.

Cultural and Religious Comparisons

In comparison to other ancient cultures, wedding garments or special attire for significant events were common as a sign of respect and celebration.

In the context of religious interpretations, this parable shares thematic elements with other traditions that emphasize the need for purity and preparation for a spiritual encounter or afterlife, although the specific symbology of the wedding garment is unique to Christianity.

Scientific Perspectives

From a scientific perspective, this verse does not discuss natural phenomena or principles that lend themselves to a direct scientific analysis.

However, the concept of being prepared and the psychological need for human beings to conform to social norms, such as dressing appropriately for an occasion, has roots in sociological and psychological studies.

commentaries

Regarding this verse, Matthew Henry's Commentary on the Whole Bible suggests that the man without the wedding garment represents those who profess Christianity but lack the true grace of God in their hearts.

The Jamieson-Fausset-Brown Bible Commentary points to the garment as the "righteousness of saints," indicating the need for internal purity and not just external inclusion.

The Cambridge Bible for Schools and Colleges brings out the aspect of the king's generosity, suggesting that refusing to wear the garment was a deliberate affront as it would have been provided.

These commentaries generally embrace the idea that the wedding garment signifies a state of readiness and righteousness needed by those who wish to enter the kingdom of God.

Matthew 22

Matthew 22

What does Matthew 22:11 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

commentaries

Want more context?

What does Matthew 22:11 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

commentaries

Want more context?