Matthew 22:9

22:9 everyone you see: God’s invitation is no longer restricted to the nation of Israel (see 28:16-20; cp. 10:5-6; 15:21-28).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 22:9. Τὰς διεξόδους, the cross ways) It would be pleasant to see a map of the journeys of all the apostles through the world, like that of St Paul’s Voyages and Travels.—ὁδὸς signifies the whole road,—διεξοδοι, the parts, and as it were, branches of it.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_22:9. Ἐπὶ τὰς διεξόδους τῶν ὁδῶν] to the crossings of the roads, where people were in the habit of congregating most. It is evident from Mat_22:7, according to which the city is destroyed, that what is meant is not, as Kypke and Kuinoel suppose, the squares in the city from which streets branch off, but the places where the country roads cross each other. Comp. Babyl. Berac. xliii. 1. Gloss.: Divitibus in more fuit, viatores pauperes ad convivia invitare.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 22:9 . ἐπὶ τὰς διεξόδους is variously interpreted: at the crossing-places of the country roads (Fritzsche, De Wette, Meyer, Goebel); or at the places in the city whence the great roads leading into the country start (Kypke, Loesner, Kuinoel, Trench, Weiss). “According as we emphasisc one or other prep. in the compound word, either: the places whence the roads run out, or Oriental roads passing into the city through gates” (Holtz, H. C.). The second view is the more likely were it only because, the time pressing, the place where new guests are to be found must be near at hand. In the open spaces of the city, strangers from the country as well as the lower population of the town could be met with; the foreign element = Gentiles, mainly in view.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

God doth first call us, when we think nothing of it.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Go ye therefore into the highways--the great outlets and thoroughfares, whether of town or country, where human beings are to be found.

and as many as ye shall find, bid to the marriage--that is, just as they are.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. Go ye therefore into the highways] διεξοδους των αδων, 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 travellers. See in Rab. Beracoth, fol. 43.

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

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(9) Into the highways.—Literally, the openings of the ways, the places where two or more roads met, and where, therefore, there was a greater probability of meeting way-farers. In the interpretation of the parable, we may see in this feature of it a prophecy of the calling of the Gentiles, and find an apt illustration of it in St. Paul’s words when he turned from the Jews of the Pisidian Antioch who counted, themselves “unworthy of eternal life” (Act_13:46) to the Gentiles who were willing to receive it.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 9. Go ye therefore to the highways] Those sinners of the Gentiles, Gal 2:15, who wandered in their own ways, Act 14:16, and were, till now, without God in the world, Eph 4:18. These are those other husbandmen, to whom the householder would let out his vineyard, Mat 21:41-43, which truth to illustrate, this parable is purposely uttered, and principally, as it may seem intended.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

9. Into the highways — Not into the country, as some might think; for the whole transaction belongs to the city. The word highways seems to signify the intersection of the city streets; which, were the natural places to find the largest number of men to invite. The king had at first invited the select classes; but they having refused to come, he now sends for the despised and poor.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The highways; tadouv twn odwn : exitus viarum; the partings, or outlets of the ways. The places where roads meet, beyond the city bounds in the country, which would naturally be a centre of concourse. The city where the marriage feast was now held is not named, because it is no longer Jerusalem, but somewhere, anywhere, in the Gentile world; for the call of the Gentiles is here set forth. As many as ye shall find. The invitation is no longer confined to the Jews; the whole human race is called to the marriage of the Lamb, to participate in the fruits of the Incarnation. This general evangelization was begun in apostolic times, (see Act_8:5, 38 10:28, 48 13:46) and has been carried on ever since. The apostles" special ministrations to the Jews seemed to have ended at the martyrdom of St. James the Less, A.D. 62 (Josephus, "Ant.," 20:9, 1).

The free invitation of the gospel.

There is an immediate reference to those whom our Lord addressed in this parable. He was speaking to men who prided themselves on being in the special favour of God God"s invited guests. Our Lord was bringing home to their hearts the consequences of the Jewish neglect of God"s last invitation.

1. The Jews, as a nation, must be destroyed.

2. The Gentiles, as individuals, must be drawn into the Divine favour. Those Jews had conceived that the Divine favour was held in strict limitations. It belonged exclusively to those who were of Abraham"s seed. And this idea had led them to presume; and in their pride they even rejected God"s Son. They felt as if they might do as they pleased even with the invitation to the feast. Compare the way in which St. Paul found it necessary to turn away from the Jews, and give free offer of eternal life to the Gentiles.

I THE GOSPEL IS OFFERED TO THOSE WHO HAVE NO NATURAL CLAIM TO IT. These folk in the highways had no claims of birth, or education, or fitness. They were just men who wanted food; and to them the offer of food was made. The gospel goes beyond all the special claims and rights that men think they have, and just deals with men as men with men as sinful men; with men as having lost by their sin even their natural rights to the favour of God. It is not until we can give up all confidence in our own merit that we are prepared to hear the gospel message, "Whosoever will, let him come.

II THE GOSPEL IS OFFERED TO THOSE WHO HAVE NO DISPOSITION TOWARD IT. These folk in the highway, perhaps, had not even heard of the king"s marriage feast. If they had, it never entered their heads that they would like to be guests at it. It was no place for such as they were. Some of them were beggars at the wayside. All of them were in their workday clothes. A comfortable meal at home they would enjoy muck more than a grand feast at the palace. It was even needful to use forceful persuasions, and compel them to come in. Still, we are confronted by this difficulty so many have to be made to want and welcome the gospel; to be taught their need, and to be persuaded that the fulness of Divine provision is really opened to them. The gospel is offered freely to whosoever will, but the work is committed to Christ"s servants of making men will to receive the gospel. "We persuade men. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

go ye

The world-wide call. Mat 28:16-20; Rev 22:17

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

9. Go ye therefore into the highways. All are now to be invited, not one race or class alone, but the command is, “As many as ye shall find, bid to the marriage.” This was fulfilled when the gospel was offered to the Gentiles as well as Jews.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

9. τὰς διεξόδους τῶν ὁδῶν. διεξ. here only in N.T. Either (1) the outlets of the streets, i.e. the central place into which the streets converge. This has the authority of Chrysostom. Hom. 69, in Matt. (see Trench, Parables, p. 230, and cp. Schleusner). Or (2) roads leading out of the city into the country. Cp. αἱ διέξοδοι τοῦ θανάτου (Psa 68:20), ‘the means of escape from death.’ (3) Crossroads or through passages connecting the main streets. Hdt. I. 199, διέξοδοι πάντα τρόπον ὁδῶν. Cp. Eur. Andr. 1086, φαεννὰς ἠλίου διεξόδους, ‘the sun’s path across the sky,’ and Psa 1:3, τὰς διεξ. τῶν ὑδάτων, ‘streams branching out in several directions.’ (1) and (2) are perhaps most suggestive in the interpretation of the parable. The gospel should pass into the regions beyond the city of the king, or be preached in such meeting places of the nations as Rome, Antioch and Corinth.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

9. Go therefore to the byways, and as many as ye shall find, invite to the marriage.]—διεξόδους τῶν ὁδῶν] Cf. Hdt. i. 199.

(L)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Highways [διεξοδους] . 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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.