Matthew 22 4

Matthew 22:4 kjv

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.

Matthew 22:4 nkjv

Again, he sent out other servants, saying, 'Tell those who are invited, "See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready. Come to the wedding." '

Matthew 22:4 niv

"Then he sent some more servants and said, 'Tell those who have been invited that I have prepared my dinner: My oxen and fattened cattle have been butchered, and everything is ready. Come to the wedding banquet.'

Matthew 22:4 esv

Again he sent other servants, saying, 'Tell those who are invited, "See, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready. Come to the wedding feast."'

Matthew 22:4 nlt

"So he sent other servants to tell them, 'The feast has been prepared. The bulls and fattened cattle have been killed, and everything is ready. Come to the banquet!'

Matthew 22 verses

Matthew 22 4 Meaning

Matthew 22:4 continues the narrative of the parable of the wedding feast, emphasizing God's unwavering and persistent invitation to His Son's glorious banquet, symbolizing the Kingdom of Heaven and the salvation offered through Jesus Christ. The verse highlights the boundless provision and completeness of God's redemptive work, signifying that all necessary sacrifices have been made ("My oxen and fatlings are killed") and everything is fully prepared ("all things are ready"). It underscores the urgent, final call to participate in the abundant blessings of His kingdom, offered freely to humanity.

Matthew 22 4 Context

Matthew 22:4 is part of the "Parable of the Wedding Feast" (Mt 22:1-14), spoken by Jesus shortly before His crucifixion, during His final ministry in Jerusalem. It immediately follows the parables of the Two Sons and the Wicked Tenants (Mt 21:28-46), which also illustrate the rejection of God's messengers and Son by Israel's religious leaders. This parable directly addresses their unresponsiveness to the Kingdom's invitation and prophetically portrays the consequences.

Historically and culturally, a grand wedding feast in Jewish society symbolized great joy, celebration, and prosperity. It was common for invited guests to be sent multiple invitations – an initial notice and a final call when everything was prepared. The King's "dinner" (deipnon in Greek) likely refers to the main meal, possibly evening, representing a substantial, joyous occasion. Jesus is contrasting the lavish, prepared feast of God's Kingdom with the lack of proper response from those initially invited (Israel), foreshadowing the turning to the Gentiles. The "oxen and fatlings" highlight not only the scale of the provision but also point to the sacrificial offerings in the Old Testament, hinting at the ultimate sacrifice required to establish the New Covenant and make the way for the Kingdom accessible.

Matthew 22 4 Word analysis

• Again (πάλιν - palin):

  • Meaning: Once more, anew, in return.
  • Significance: Highlights God's persistent grace and unwavering offer. Despite initial rejections, His invitation is not withdrawn but reiterated. This is the second sending of servants in the parable, demonstrating divine patience and steadfastness.

• he sent (ἔπεμψεν - epempsen):

  • Meaning: From pempo, to send, dispatch, convey.
  • Significance: Reinforces divine initiative. The king (God) actively dispatches His messengers, indicating purposeful outreach. This emphasizes that salvation originates with God and is extended through His appointed means.

• other servants (ἄλλους δούλους - allous doulous):

  • Meaning: Different/other slaves/servants.
  • Significance: Distinguishes from the "first servants" of Mt 22:3. In a parabolic sense, the "first servants" could represent the prophets who announced the coming Messiah, whose messages were largely rejected. The "other servants" could then signify the Apostles and early Christian missionaries sent out after Christ's crucifixion and resurrection to proclaim the finished work of redemption, offering the Kingdom to all.

• saying (λέγων - legōn):

  • Meaning: Speaking, telling, declaring.
  • Significance: Denotes a direct, authoritative message. This is not a polite suggestion but a royal command and urgent declaration of fact.

• Tell (Εἴπατε - Eipate):

  • Meaning: A command, "say ye," "proclaim."
  • Significance: An imperative. The messengers are commanded to boldly proclaim the news. This word carries the sense of evangelistic declaration.

• those who are invited (τοῖς κεκλημένοις - tois keklēmenois):

  • Meaning: To call, to invite, to summon. This is a perfect participle, indicating a state of having been called.
  • Significance: Primarily refers to Israel, who were historically chosen and given the Law and the Prophets, making them the initial recipients of God's covenant promises and the first to receive the Messianic invitation. They had already received previous calls.

• See (Ἰδού - Idou):

  • Meaning: Behold, look, indeed.
  • Significance: A deictic particle that calls for immediate attention. It signals that something important, critical information, is about to be revealed.

• My dinner (τὸ ἄριστόν μου - to aristos mou):

  • Meaning: A morning meal or the chief meal of the day (not necessarily evening supper). Banquet.
  • Significance: Metaphorically represents the rich, abundant blessings of the Kingdom of Heaven, accessible through Christ. It's not a meager meal, but a prepared feast of the highest quality, signaling abundance and joy.

• I have prepared (ἡτοίμακα - hētoimaka):

  • Meaning: From hetoimazo, to make ready, prepare. Perfect tense, implying the completion of the preparation.
  • Significance: God's redemptive plan is fully accomplished. Everything necessary for salvation and entrance into His kingdom has been put in place through Christ's work on the cross. The way is open; nothing is lacking.

• My oxen (τοὺς ταύρους μου - tous taurous mou):

  • Meaning: Male bovine animals, usually large, strong animals.
  • Significance: Symbolize valuable, substantial resources. In a sacrificial context, oxen were used for major burnt offerings. Here, it signifies the great cost and immense value of the provision, perhaps hinting at the robust sacrifices that lead to the readiness of the kingdom.

• and fatlings (καὶ τὰ σιτιστὰ - kai ta sitista):

  • Meaning: Fattened animals, specially bred and fed for feasting or sacrifice.
  • Significance: Represents the finest, choicest, and most abundant provision. These were luxurious items, symbolizing God's lavish and extravagant provision for His people in the Kingdom. It emphasizes the richness and fullness of what God offers.

• are killed (τεθύμενα - tethumena):

  • Meaning: From thuo, to sacrifice, slay, kill for a sacrifice or meal. Perfect tense.
  • Significance: This is a crucial detail. The killing of the animals points directly to the finished work of atonement, primarily the ultimate sacrifice of Jesus Christ on the cross. It signifies that the price has been paid, the expiation made, and the pathway to reconciliation is opened through His shed blood. This imagery would resonate with temple sacrifices.

• and all things (καὶ πάντα - kai panta):

  • Meaning: Everything, all without exception.
  • Significance: A declaration of completeness and comprehensiveness. Not just the main dish, but everything needed for a perfect feast, for salvation, for life in His presence. It speaks to the holistic provision of God's grace.

• are ready (ἕτοιμα - hetoima):

  • Meaning: Prepared, ready, available.
  • Significance: Reiterates the completion of preparation. The door is open, the way clear. There's nothing more for God to do to make the feast available. The onus shifts to the invited guests to respond.

• Come (δεῦτε - Deute):

  • Meaning: Come here, come now, follow me (an urgent summons).
  • Significance: A direct, pressing invitation. It is not an option but an urgent call to action, demanding an immediate response and personal participation.

• to the wedding feast (εἰς τοὺς γάμους - eis tous gamous):

  • Meaning: To the marriage, to the wedding feast (plural emphasizes the celebratory aspects).
  • Significance: Represents the consummation of the relationship between God and His people, the joyful union of Christ with His Church (the bride). It's the ultimate celebratory gathering, symbolizing the joy and fellowship of God's eternal Kingdom.

• Words-group Analysis:

  • "Again, he sent other servants": This phrase highlights God's persistence in calling people to salvation, even after initial rejections. It underscores divine patience and mercy, using different means (prophets, apostles, evangelists) and various generations to extend the invitation.
  • "Tell those who are invited": This specific instruction reveals the king's continued focus on the initially invited, even when they seem unreceptive. It also emphasizes the responsibility of the servants to proclaim the message clearly and directly.
  • "My dinner I have prepared, My oxen and fatlings are killed, and all things are ready": This detailed description conveys the boundless and abundant provision of God's Kingdom. The language of a prepared feast, particularly with expensive animals like oxen and fattened beasts, symbolizes the immense value and sufficiency of Christ's sacrifice. The repeated declaration of "prepared" and "ready" emphasizes the completed work of redemption, where humanity simply needs to accept the ready gift. It is an act of sovereign grace.
  • "Come to the wedding feast": This is the urgent, universal, and personal call to salvation. It is an invitation to fellowship, joy, and eternal life, implying that entrance requires a conscious decision and acceptance from the invited ones.

Matthew 22 4 Bonus section

• The detail of "oxen and fatlings are killed" distinguishes this "dinner" as a sacrificial meal in the king's palace, echoing peace offerings and burnt offerings in the Old Testament, where portions were consumed in communal celebration. This links the Messianic Kingdom feast directly to the atoning work of Christ, without which the feast (salvation) could not be ready.
• The "other servants" not only imply the apostles but also subsequent generations of believers who continue to carry the good news, underscoring the enduring mission of the Church.
• The persistence of God's invitation despite initial rejection previews the rejection of the Gospel by many Jews in the early Church age, leading to the evangelization of the Gentiles who were originally "not invited" (as hinted later in the parable, Mt 22:9-10).
• The word aristós (dinner) rather than deípnou (supper) indicates a significant daytime banquet, often a primary meal, stressing its importance and substantial nature. It implies the King's generous, abundant, and luxurious provision.
• The immediate readiness implied by "all things are ready" means that procrastination or making excuses (as seen in later verses) is without justification. The call demands an immediate and decisive response.

Matthew 22 4 Commentary

Matthew 22:4 is a powerful illustration of the gracious, yet urgent, nature of God's Kingdom invitation. Despite having previously called those chosen, God does not give up when they reject His first overture. Instead, He reiterates His invitation with an even stronger emphasis on the absolute completeness of His provision. The "oxen and fatlings killed" signifies that the ultimate sacrifice—that of Christ—has been accomplished. This profound statement indicates that the very foundation of salvation is laid, paid for by the life of God's Son, making access to the Kingdom freely available. The declaration "all things are ready" highlights that nothing more needs to be done on God's part for salvation to be accessed. The barrier of sin has been removed through atonement, and the way to reconciliation is fully open. The invitation is thus urgent ("Come") because the moment of preparation has passed, and the time for response is now. This verse underscores God's boundless love, persistent outreach, and the cost of His prepared salvation, challenging hearers to examine their own readiness and willingness to enter the King's feast.