Matthew 22:5
But they paid no attention and went away, one to his field, another to his business.
But they paid no attention
This phrase highlights the indifference and disregard shown by those invited to the king's banquet. The Greek word used here is "ἀμελέω" (ameleō), which means to neglect or be unconcerned. This reflects a spiritual apathy that is often warned against in Scripture. Historically, this attitude can be seen in the Israelites' repeated neglect of God's prophets and commandments. In a broader sense, it serves as a cautionary tale for believers today to remain vigilant and responsive to God's call, rather than becoming complacent or distracted by worldly concerns.

and went away
The act of going away signifies a deliberate choice to turn one's back on the invitation. The Greek word "ἀπέρχομαι" (aperchomai) implies a departure or withdrawal. This is not merely a physical action but a spiritual decision to reject the king's offer. In the context of the parable, it underscores the gravity of rejecting God's invitation to partake in His kingdom. Historically, this reflects the Jewish leaders' rejection of Jesus as the Messiah, choosing instead to adhere to their own traditions and interpretations of the law.

one to his field
The field represents personal interests and investments. In the agrarian society of ancient Israel, fields were a primary source of livelihood and wealth. The choice to prioritize one's field over the king's invitation symbolizes the prioritization of personal gain and earthly matters over spiritual commitments. This echoes the biblical warning against the deceitfulness of riches and the cares of this world, which can choke out the word of God (Matthew 13:22).

another to his business
Business here refers to commercial activities and the pursuit of economic success. The Greek word "ἐμπορία" (emporia) suggests trade or commerce. This highlights the preoccupation with material success and the distractions of daily life that can lead one away from spiritual truths. In the historical context, it reflects the societal pressures and cultural values that often prioritize economic prosperity over spiritual well-being. For contemporary believers, it serves as a reminder to balance work and faith, ensuring that the pursuit of success does not overshadow one's relationship with God.

Persons / Places / Events
1. The King
Represents God the Father, who is preparing a wedding banquet for His Son, symbolizing the Kingdom of Heaven.

2. The Invited Guests
Initially, these are the Jewish people who were first invited to partake in the blessings of God's kingdom.

3. The Servants
Symbolize the prophets and messengers sent by God to call His people to repentance and to accept His invitation.

4. The Wedding Banquet
Represents the joyous and eternal fellowship with God in His kingdom.

5. The Son
Represents Jesus Christ, for whom the wedding banquet is prepared.
Teaching Points
Indifference to God's Call
The phrase "But they paid no attention" (Matthew 22:5) highlights the danger of indifference to God's invitation. In the original Greek, (amel?santes) implies neglect or disregard. We must be vigilant not to ignore God's call in our lives.

Prioritizing Worldly Concerns
The guests' excuses reflect a prioritization of worldly matters over spiritual ones. We must examine our own lives to ensure that our priorities align with God's kingdom.

The Urgency of the Gospel
The parable underscores the urgency of responding to God's invitation. We are called to share the Gospel with others, understanding that the invitation is open but not indefinite.

God's Sovereign Plan
Despite rejection, God's plan is not thwarted. The invitation extends to all, demonstrating His grace and sovereignty. We should trust in God's ultimate plan and purpose.

The Consequences of Rejection
The parable warns of the consequences of rejecting God's invitation. It serves as a reminder of the seriousness of our response to God's call.
Bible Study Questions
1. What are some modern-day examples of how people might "pay no attention" to God's invitation, and how can we guard against this in our own lives?

2. How does the parable of the wedding banquet challenge us to evaluate our priorities, and what practical steps can we take to align them with God's kingdom?

3. In what ways can we actively participate in extending God's invitation to others, and what obstacles might we face in doing so?

4. How does understanding God's sovereignty and grace in this parable encourage us in our faith journey, especially when facing rejection or indifference from others?

5. Reflect on a time when you felt indifferent to God's call. What changed your perspective, and how can you use that experience to help others respond to God's invitation?
Connections to Other Scriptures
Luke 14:16-24
This parable also speaks of a great banquet and the refusal of the invited guests, emphasizing the rejection of God's invitation.

Isaiah 25:6
Describes a feast prepared by the Lord, symbolizing the blessings and salvation offered to all nations.

Revelation 19:9
Refers to the "marriage supper of the Lamb," connecting the parable to the ultimate fulfillment in Christ's return.

Romans 11:11-12
Discusses the rejection of the Jews and the inclusion of the Gentiles, paralleling the invitation to others after the initial guests refuse.
Indifference to the Gospel InvitationW. Jay.Matthew 22:5
LevityDean Vaughan.Matthew 22:5
Levity: Subjects Often Made Light OfSeeds and Saplings.Matthew 22:5
Making Light of ChristC. H. Spurgeon.Matthew 22:5
Making Light of SalvationPresident Davies.Matthew 22:5
The Enticement of Material InterestsR. Tuck Matthew 22:5
Trifling with the GospelT. Raffles, D. D.Matthew 22:5
As Dangerous to Slight the Gospel as to Reject ItW. M. Taylor, D. D.Matthew 22:1-10
Causes of Refusal to Accept ChristBenjamin Keach.Matthew 22:1-10
God's Anger Against Those Who Refuse the Gospel InvitatioMarcus Dods, D. D.Matthew 22:1-10
Gospel FeastJoseph Hussey.Matthew 22:1-10
Gospel InvitationJoseph Hussey.Matthew 22:1-10
Guests for the Wedding-FeastC. H. Spurgeon.Matthew 22:1-10
Making Light of Gospel InvitationsJ. M. Sherwood, D. D.Matthew 22:1-10
Making Light of the Gospel CallCheerer.Matthew 22:1-10
The Gospel BanquetDr. Talmage.Matthew 22:1-10
The Gospel FeastR. Fletcher.Matthew 22:1-10
The King Punishing His Barbarous SubjectsS. Brown.Matthew 22:1-10
The MarriageCapel Molyneux, B. A.Matthew 22:1-10
The Marriage of Christ to His ChurchJ. Vaughan, M. A.Matthew 22:1-10
The Marriage of the King's SonExpository OutlinesMatthew 22:1-10
The Marriage of the King's SonJ. C. Gray.Matthew 22:1-10
The Parable of the Wedding FeastC. H. Spurgeon.Matthew 22:1-10
The Royal BanquetJ. T. Woodhouse.Matthew 22:1-10
The Royal Marriage FeastW. M. Taylor, D. D.Matthew 22:1-10
The Wedding of the PrinceE. N. Kirk, D. D.Matthew 22:1-10
ExcusesMarcus Dods Matthew 22:1-13
The Invitations of the GospelJ.A. Macdonald Matthew 22:1-14
The Marriage FeastW.F. Adeney Matthew 22:1-14
People
David, Herodians, Isaac, Jacob, Jesus
Places
Jerusalem
Topics
Attention, Business, Commerce, Disregarded, Farm, Field, Heed, Home, However, Merchandise, Paid, Trade
Dictionary of Bible Themes
Matthew 22:5

     5810   complacency

Matthew 22:1-10

     2039   Christ, joy of
     5699   guests

Matthew 22:1-14

     4476   meals
     8446   hospitality, duty of

Matthew 22:2-7

     5710   marriage, customs

Matthew 22:2-10

     6620   calling

Matthew 22:2-12

     5742   wedding

Matthew 22:2-14

     7936   love feast
     9150   Messianic banquet

Matthew 22:5-7

     5885   indifference

Library
Sacrifice to Caesar or to God
Eversley, 1869. Chester Cathedral, 1872. Matthew xxii. 21. "Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's." Many a sermon has been preached, and many a pamphlet written, on this text, and (as too often has happened to Holy Scripture), it has been made to mean the most opposite doctrines, and twisted in every direction, to suit men's opinions and superstitions. Some have found in it a command to obey tyrants, invaders, any and every government,
Charles Kingsley—All Saints' Day and Other Sermons

The Kingdom of Heaven
Chapel Royal, St James'. 1873. St. Matt. xxii. 2-7. "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 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,
Charles Kingsley—All Saints' Day and Other Sermons

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 king, which made a marriage for his son, 3. And sent forth his servants to call them that were bidden to the wedding: and they would not come. 4. 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. 6. But they made light of it, and went their
Alexander Maclaren—Expositions of Holy Scripture

On the Same Words of the Gospel, Matt. xxii. 42
1. The question which was proposed to the Jews, Christians ought to solve. For the Lord Jesus Christ, who proposed it to the Jews, did not solve it Himself, to the Jews, I mean, He did not, but to us He hath solved it. I will put you in remembrance, Beloved, and ye will find that He hath solved it. But first consider the knot of the question. He asked the Jews what they "thought of Christ, whose Son He was to be;" for they too look for the Christ. They read of Him in the Prophets, they expected Him
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xxii. 2, Etc. , About the Marriage of the King's Son; against the Donatists, on Charity. Delivered at Carthage In
1. All the faithful [2986] know the marriage of the king's son, and his feast, and the spreading [2987] of the Lord's Table is open to them all [2988] who will. But it is of importance to each one to see how he approaches, even when he is not forbidden to approach It. For the Holy Scriptures teach us that there are two feasts of the Lord; one to which the good and evil come, the other to which the evil come not. So then the feast, of which we have just now heard when the Gospel was being read, has
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xxii. 42, Where the Lord Asks the Jews Whose Son they Said David Was.
1. When the Jews were asked (as we have just now heard out of the Gospel when it was being read), how our Lord Jesus Christ, whom David himself called his Lord was David's Son, they were not able to answer. For what they saw in the Lord, that they knew. For He appeared to them as the Son of man; but as the Son of God He was hidden. Hence it was, that they believed that He could be overcome, and that they derided Him as He hung upon the Tree, saying, "If He be the Son of God, let Him come down from
Saint Augustine—sermons on selected lessons of the new testament

The Wedding Garment
The parable may be discoursed upon under five heads. Here is an enemy at the feast; here is the king at the feast; that king becomes the judge at the feast; and hence the enemy becomes the criminal at the feast; and swiftly is removed by the executioner at the feast. I. We see in the text AN ENEMY AT THE FEAST. He came into the banquet when he was bidden, but he came only in appearance, he came not in heart. The banquet was intended for the honour of the son, but this man meant not so; he was willing
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

The Parable of the Wedding Feast
In order to understand the parable before us we must first direct our attention to the design of the "certain king" here spoken of. He had a grand object in view; he desired to do honor to his son upon the occasion of his marriage. We shall then notice the very generous method by which he proposed to accomplish his purpose; he made a dinner, and bade many: there were other modes of honoring his son, but the great king elected the mode which would best display his bounty. We shall then observe, with
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Making Light of Christ
In the first place, we shall have a few words with you, concerning what it is that the sinner makes light of; secondly, how it is that he makes light of it; and thirdly, why it is that he makes light of it. Then a general observation or two, and we shall not weary you. In the first place, WHAT IS IT THAT THE SINNER MAKES LIGHT OF? According to the parable, the person alluded to made light of a marriage banquet which a king had provided, with all kinds of dainties, to which they were freely invited,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Beatific vision
MATTHEW xxii. 27. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. These words often puzzle and pain really good people, because they seem to put the hardest duty first. It seems, at times, so much more easy to love one's neighbour than to love God. And strange as it may seem, that is partly true. St. John tells us so--'He that loves not his brother whom he hath seen, how can he love God whom he hath not seen?' Therefore many good people, who
Charles Kingsley—The Good News of God

The Eternal Goodness
MATTHEW xxii. 39. Thou shalt love thy neighbour as thyself. Why are wrong things wrong? Why, for instance, is it wrong to steal? Because God has forbidden it, you may answer. But is it so? Whatsoever God forbids must be wrong. But, is it wrong because God forbids it, or does God forbid it because it is wrong? For instance, suppose that God had not forbidden us to steal, would it be right then to steal, or at least, not wrong? We must really think of this. It is no mere question of words, it is
Charles Kingsley—The Good News of God

The Heavenly Banquet.
20th Sunday after Trinity. S. Matt. xxii. 4. "Behold, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready; come unto the marriage." INTRODUCTION.--The Kingdom of Heaven has two meanings in this parable. It means in the first place the Catholic Church. Into that the apostles and pastors of Christ invite men to enter, and many refuse. In the second place it means the Church Triumphant,--eternal blessedness, and into that the pastors of Christ's Church invite you
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

Profession and Practice.
18th Sunday after Trinity. S. Matt. xxii. 42. "What think ye of Christ?" INTRODUCTION.--Many men are Christians neither in understanding nor in heart. Some are Christians in heart, and not in understanding. Some in understanding, and not in heart, and some are Christians in both. If I were to go into a Temple of the Hindoos, or into a Synagogue of the Jews, and were to ask, "What think ye of Christ?" the people there would shake their heads and deny that He is God, and reject His teaching. The
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

The Image of Self.
23rd Sunday after Trinity. S. Matthew xxii., 20. "Whose is this image?" INTRODUCTION.--Some people are very fond of contemplating their own excellencies, of admiring their good qualities, or their success in life; they will talk to you of what they have done, how they made this lucky hit, how they outwitted so-and-so, how they escaped such a danger by their foresight. But they are not fond of considering their imperfections, of lamenting their faults, of confessing their failures, their lost opportunities,
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

Thankfulness to God.
Harvest S. Matthew xxii., 21. "Render--unto God, the things that are God's." INTRODUCTION.--David says in the 8th Psalm, "What is man, that Thou art mindful of him: and the son of man that Thou visitest him? Thou makest him to have dominion of the works of Thy hands; and Thou hast put all things in subjection under his feet, all sheep and oxen; yea, and the beast of the field, the fowls of the air, and the fishes of the sea." I. The mastery of man is even more extensive than this; he controls
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

Love Thy Neighbour
Thou shalt love thy neighbor as thyself.--ST MATTHEW xxii. 39. The original here quoted by our Lord is to be found in the words of God to Moses, (Leviticus xix. 18:) "Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord" Our Lord never thought of being original. The older the saying the better, if it utters the truth he wants to utter. In him it becomes fact: The Word was made flesh. And so, in the wondrous
George MacDonald—Unspoken Sermons

Of Gratitude for the Grace of God
Why seekest thou rest when thou art born to labour? Prepare thyself for patience more than for comforts, and for bearing the cross more than for joy. For who among the men of this world would not gladly receive consolation and spiritual joy if he might always have it? For spiritual comforts exceed all the delights of the world, and all the pleasures of the flesh. For all worldly delights are either empty or unclean, whilst spiritual delights alone are pleasant and honourable, the offspring of
Thomas A Kempis—Imitation of Christ

Thoughts Upon Our Call and Election.
MANY are called, saith our Saviour, Mat. xxii. 14. but few chosen. Oh dreadful sentence. who is able to hear it without trembling and astonishment! If he had said, that of all the Men that are born in the World, there are but few saved, this would not have struck such fear and horror in us; for we might still hope, that though Turks, Jews, and Heathens, which are far the greatest part of the World, should all perish, yet we few in comparison of them, who are baptized into his Name, who profess his
William Beveridge—Private Thoughts Upon a Christian Life

The Christian State
Scripture references: Matthew 22:17-22; 17:24-27; Acts 23:5; John 6:15; Matthew 4:8-10; John 18:36-38; Mark 14; 61,62; John 18:33; 19:19; Isaiah 9:6,7; 60:3; Zechariah 9:10; Daniel 7:14; Matthew 26:64; 26:53,54; 16:16,17; 25:31,32. CHRIST AND THE STATE The Relation of Christ to the State.--He was an intense patriot. He loved His country. The names of His great countrymen, Abraham, Isaac, Jacob, Joshua and David, were ever on His lips. He offered Himself as the national Messiah (Matthew 21:1-17),
Henry T. Sell—Studies in the Life of the Christian

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.d. 30.) Subdivision D. Parable of the Marriage of the King's Son. ^A Matt. XXII. 1-14. ^a 1 And Jesus answered and spake again in parables unto them, saying, 2 The kingdom of heaven is likened unto a certain king, who made a marriage feast for his son, 3 and sent forth his servants to call them that were bidden to the marriage feast: and they would not come. 4 Again he sent forth other servants, saying, Tell them that are bidden, Behold, I have made
J. W. McGarvey—The Four-Fold Gospel

Cix. Jewish Rulers Seek to Ensnare Jesus.
(Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision A. Pharisees and Herodians Ask About Tribute. ^A Matt. XXII. 15-22; ^B Mark XII. 13-17; ^C Luke XX. 20-26. ^a 15 Then went the Pharisees, and took counsel how they might ensnare him in his talk. ^c 20 And they watched him, and sent forth { ^b send unto him} ^a their disciples, ^b certain of the Pharisees and of { ^a with} ^b the Herodians, that they might catch him in talk. [Perceiving that Jesus, when on his guard, was too wise for them,
J. W. McGarvey—The Four-Fold Gospel

The Third Day in Passion-Week - the Last Controversies and Discourses - the Sadducees and the Resurrection - the Scribe and the Great Commandment - Question
THE last day in the Temple was not to pass without other temptations' than that of the Priests when they questioned His authority, or of the Pharisees when they cunningly sought to entangle Him in His speech. Indeed, Christ had on this occasion taken a different position; He had claimed supreme authority, and thus challenged the leaders of Israel. For this reason, and because at the last we expect assaults from all His enemies, we are prepared for the controversies of that day. We remember that,
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Kingdom of God Conceived as the Inheritance of the Poor.
These maxims, good for a country where life is nourished by the air and the light, and this delicate communism of a band of children of God reposing in confidence on the bosom of their Father, might suit a simple sect constantly persuaded that its Utopia was about to be realized. But it is clear that they could not satisfy the whole of society. Jesus understood very soon, in fact, that the official world of his time would by no means adopt his kingdom. He took his resolution with extreme boldness.
Ernest Renan—The Life of Jesus

The Royal Marriage Feast.
PART I.--THE WEDDING GUESTS. "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
William Arnot—The Parables of Our Lord

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