Exegetical and Hermeneutical Commentary of Matthew 22:4
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.
Other servants – Who might press it on their attention. So God repeats his message to sinners when they reject it.
My dinner – This word literally denotes the meal taken about noon. It is also taken for a meal in general. As marriages were, among Eastern nations, in the evening, it refers here to a meal taken at that time.
Fatlings – This word does not refer to any particular species of animals. It denotes any fat animals. As oxen are also mentioned, however, it refers here, probably, to lambs or calves, 2Sa 6:13; 1Ch 15:26.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. Fatlings] Properly, fatted rams, or wethers. 2Sa 6:13; 1Ch 15:26.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
4. my oxen and my fatlings arekilled, and all things are ready; come unto the marriageThispoints to those Gospel calls after Christ’s death,resurrection, ascension, and effusion of the Spirit, to which theparable could not directly allude, but when only it could be said,with strict propriety, “that all things were ready.”Compare 1Co 5:7; 1Co 5:8,”Christ our Passover is sacrificed for us; therefore, let uskeep the feast”; also Joh6:51, “I am the living bread which came down from heaven: ifany man eat of this bread, he shall live for ever: and the breadwhich I will give is My flesh, which I will give for the life of theworld.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Again he sent forth other servants,…. The seventy disciples, and other ministers of the Gospel, as Barnabas and Saul, and others that were joined to, and were helpers of the apostles, who were sent, and preached to the Jews, any time before the destruction of Jerusalem:
saying, tell them which are bidden; for these preachers of the word were first sent to the Jews, and preached unto them, until they by their carriage and conduct, showed themselves to be unworthy of the blessing. These men had notice of the Gospel feast by the prophets, and were invited to it, by the forerunner of Christ, by him, and his disciples, and again by them, and others; which strongly expresses the goodness, grace, and condescension of God to these people, and aggravates their stupidity, ingratitude, and wickedness:
behold, I have prepared my dinner. The ministry of the word and ordinances under the Gospel dispensation, is signified by a “dinner”; of God’s preparing and providing; which is a full meal at noon, and in it is plenty of food, and of that which is wholesome to the souls of men, sweet and savoury to a spiritual taste, and very nourishing and satisfying; and this dinner is a feast, a rich banquet, a grand entertainment; in which are a variety of provisions, suited to all sorts of persons, and plenty of the richest dainties, attended with the largest expressions of joy; and this feast is a marriage one, and that not for an ordinary person, but for the king’s son, the son of the King of kings; it is large, grand, and noble, rich and costly, and yet all free to the guests; it is kept in the king’s palace, the banqueting house, the church, is common to all, and of long continuance, it will last unto the end of the world. What privileges the patriarchs and prophets, and the people of the Jews enjoyed, in the morning of the world, before the coming of Christ, who made the bright and full day of the Gospel, were but as a “breakfast”, a short meal; the means of grace were not so rich and plentiful, and their knowledge of spiritual things not so large; they had but, as it were, a taste of what is plentifully bestowed under the Gospel dispensation, and therefore that is called a “dinner”; grace and truth in all their fulness, coming by Jesus, by whom God has delivered at once his whole mind and will; whereas, before, it was delivered piecemeal, at sundry times and divers manners; and this is distinguishable from the “supper” of the Lamb, in the evening of the world, in the latter day, when the Jews will be converted, and will not act the part they are represented to do in the parable; and the fulness of the Gentiles will be brought in, and the Gospel will have a general spread all over the world. The dinner is the same with the feast of fat things, which God is said to make for all people, Gentiles as well as Jews, in his holy mountain the church, Isa 25:6 and the table which wisdom has furnished, Pr 9:2 with all sorts of suitable food, proper to persons of every age: here’s milk for babes, even the sincere milk of the word, that their souls may grow thereby, who are newborn babes, and have tasted of the grace of God; namely, the plainer and more easy truths of the Gospel, to be taken in, understood, fed upon, and digested; and meat for strong men, the more sublime doctrines of it, which such as are strong in faith, receive, relish, and live upon, and are greatly refreshed and edified with: here’s the wine of God’s everlasting love set forth, in the election, redemption, justification, pardon, adoption, regeneration, and salvation of his people; and fruits served up both new and old, for their comfort, delight, and pleasure; in the ordinances of the Gospel, are the flesh and blood of Christ, the Lamb of God, and fatted calf, whose flesh is meat indeed, and whose blood is drink indeed: here is everything for delight and nourishment, for faith to feed and live upon; and therefore may well be called a dinner, and what is worthy of him, who is the maker of it, and exceedingly well suited to the persons who are to partake of it.
My oxen and my fatlings are killed; in allusion to feasts and large entertainments, when oxen and fatted calves, and the best of the flock were killed and dressed; or to the sacrifices of oxen and other creatures, under the law, as typical of the sacrifice of Christ; and may here represent Christ as crucified and slain, held forth in the ministry of the word and ordinances; who as such, is suitable food for believers, is spiritual, solid, and substantial, and greatly to be desired; is nourishing and strengthening, comforting and quickening, delightful and satisfying:
and all things are ready; for upon the crucifixion and death of Christ, and after the renewed commission of Christ to his disciples, to preach the Gospel, beginning at Jerusalem, it might be justly represented in the ministry of the word, that all things were now ready. Redemption was obtained by Christ; an everlasting righteousness was wrought out and brought in; pardon of sin was procured; peace and reconciliation were made; the sacrifice of Christ was offered up, and full satisfaction given to law and justice; the covenant of grace, with all the blessings and promises of it, were ratified and confirmed; and all were ready in Christ’s hands to distribute, to as many as came to him; in whom are life and salvation, and everything necessary for peace and comfort here, and eternal happiness hereafter. This shows the completeness and perfection of the Gospel dispensation, this being that better thing, which God has provided for his people in the last times, that former saints might not be perfect without them, See Gill “Heb 11:40”. The law made nothing perfect; there was nothing got ready by that; the works, sacrifices, rites, and ceremonies of it, could not justify men’s persons, nor sanctify their hearts, nor purge the consciences of the worshippers, nor take away sin, nor pacify God, or give satisfaction to his justice, or procure peace, pardon and salvation; but now all these things are declared to be ready in the Gospel: but this is not owing to man, it is all of God; it is of his providing and preparing; and he is a rock, and his work is perfect; and nothing can be brought by the Creature to be added to it, nor does it need it; there is everything exhibited in the Gospel that a poor sinner stands in need of, or can desire, even that can make him comfortable here, and happy hereafter.
Come unto the marriage; the marriage feast; come into the Gospel dispensation, attend the word and ordinances: the invitation is pressing, the arguments are strong and moving, but the persons invited were averse, self-willed, stubborn, obstinate, and inflexible.
Fuente: John Gill’s Exposition of the Entire Bible
My dinner ( ). It is breakfast, not dinner. In Lu 14:12 both (breakfast) and (dinner) are used. This noon or midday meal, like the French breakfast at noon, was sometimes called (midday dinner or luncheon). The regular dinner () came in the evening. The confusion arose from applying to the early morning meal and then to the noon meal (some not eating an earlier meal). In John 21:12; John 21:15 is used of the early morning meal, “Break your fast” (). When was applied to luncheon, like the Latin prandium, was the term for the early breakfast.
My fatlings ( ). Verbal from , to feed with wheat or other grain, to fatten. Fed-up or fatted animals.
Fuente: Robertson’s Word Pictures in the New Testament
Dinner [] . Not the principal meal of the day, but a noon – breakfast; luncheon.
Fatlings [] . From sitov, corn, grain, or food generally. Properly animals especially fed up or fatted for a feast.
Fuente: Vincent’s Word Studies in the New Testament
4. Again he sent other servants. He speaks as if it had been the same persons who were invited, for it was one body of the people. The meaning is, that when the happy and joyful day of redemption drew near, they were warned to be ready; for they had been long ago informed as to the time. But now Christ told them that, at the very hour, fresh messengers were sent to entreat them to come with haste; for the first invitation which he mentions includes all the former prophecies, down to the publication of the Gospel. For a long period, they exercised cruelty on the prophets; but their fury grew as the time advanced, and at length spent all its force on Christ and the apostles. For this reason, he charges the ancient people with nothing more than contempt and pride, but says, that the servants who had been last sent, and who arrived at the hour of supper, were abused or slain. That people arrived at the highest pitch of their crimes, when their haughty rejection of his grace was followed by the madness of cruelty. And yet he does not charge all of them equally with crime; for even at the latest call, which was given by the Gospel, the grace of God was in part ridiculed by careless despisers, and in part was furiously rejected by hypocrites. And thus it usually happens, that ungodly men break out into fiercer rage against God, in proportion to the earnestness with which he invites them to salvation.
Fuente: Calvin’s Complete Commentary
(4) My dinner.The Greek word points to a morning meal, as contrasted with the supper, or evening meal; but, like all such words, (as, e.g., our own dinner), was applied, as time passed on, to meals at very different hours. In Homer it is used of food taken at sunrise; in later authors, of the repast of noon.
My oxen and my fatlings are killed.The words point, under an imagery which Isaiah had already used (25:6), to the spiritual blessings of peace and joy which Christ came to offer. In the fatlings we have nearly the same word as in the fatted calf of Luk. 15:30.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Sent forth other servants After the great sacrifice of the Lamb of God had made all things ready, other servants went forth. We have therefore in Mat 22:4-7 the Gospel history to the time of the destruction of Jerusalem. It is true that many of the servants sent forth after the crucifixion were the same persons as went forth before the crucifixion. But they were other in their commission, and were accompanied by other ministers of the word.
All things are ready The great entertainment has been made, the table of salvation has been spread, and all things are ready for acceptance. Fatlings This word includes all animals that are fattened for food.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Again he sent forth other servants, saying, “Tell those who are bidden, Behold, I have made ready my dinner. My oxen and my fatlings are killed, and all things are ready. Come to the marriage feast.’
When all was ready the patient king, expecting that they might well have had second thoughts when they had had time to realise the seriousness of what they were doing, sent further slaves. He was prepared to forgive them and give them another chance. This time his message was more urgent and demanding, and brooked no refusal. His mind was made up. The first meal of the feast (the word indicates the morning meal) was already in process of preparation (the marriage would as normal be at least a seven day event). The oxen and fatlings had already been killed. And everything else was prepared. They had no choice therefore but to come, or else to insult Him unforgivably.
We should note here that this was not just an invitation to a ‘party’ as in Luke’s parallel parable (Mat 14:15-22), it was the demand of a king, who had the right to instant obedience from his subjects. They had to come to make submission to his son. To disobey would be treason.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 22:4. Again he sent forth other servants After Christ’s resurrection and ascension, the Apostles were sent to inform the Jews, that the Gospel covenant was established, mansions in heaven were prepared, and nothing was wanting, but that they should cheerfully accept of the honour designed them. It was as agreeable to the simplicity of the antient ages to mention oxen and fatlings as the chief parts of a royal entertainment. Thus, in Homer and other ancient writers, we see princes of the first rank and dignity feasting each other with nothing but the flesh of oxen, sheep, and swine. Compare Isa 25:6.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 22:4 . ] not equivalent to (see Luk 14:12 ; Bornemann, ad Xen. Cyr . ii. 3. 21), nor a meal generally , but in the sense of breakfast, prandium (towards mid-day , Joseph. Antt. v. 4. 2), with which the series of meals connected with marriage was to begin .
(see critical remarks): paratum habeo .
] and everything generally.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 4. Behold I have prepared my dinner ] Luke calleth it a supper. The kingdom of heaven is compared to both, to show that the saints do both dine and sup with Christ; they eat at his table continually, as Mephibosheth did at David’s, yea, they have, as Jeconiah had, a continual portion from the king every day, a certain, all the days of their lives.
My oxen and my fatlings are killed ] Gr. Are sacrificed, , but here it is translated to common use, because even heathen princes began their solenm feasts with sacrifices (which was craving a blessing on their food in their way), and for that men should come to a feast as to a sacrifice. Adeo ut gulae maetetur appetitus, as Novarinus here noteth.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4. ] We now come to a different period of the Evangelic announcement. Now, all is ready: the sacrifice , or the meat for the feast, is slain . We can hardly help connecting this with the declarations of our Lord in Joh 6:51-59 , and supposing that this second invitation is the preaching of the Apostles and Evangelists after the great sacrifice was offered . That thus the slaying of the Lord is not the doing of the invited , but is mentioned as done for the Feast , is no real difficulty. Both sides of the truth may be included in the parable, as they are in Act 2:23 , and indeed wherever it is set forth. The discourse of Peter in that chapter is the best commentary on .
Meyer well remarks that ‘ is not = , but is the meal at noon with which the course of marriage festivities began .’ This will give even greater precision to the meaning of the parable as applying to these preparatory foretastes of the great feast, which the Church of God now enjoys. As the former parable had an O.T. foundation, so this: viz. Pro 9:1 ff.
Fuente: Henry Alford’s Greek Testament
Mat 22:4 . refers to the apostles whose ministry gave to the same generation a second chance. : the second set of messengers are instructed what to say; they are expected not merely to invite to but to commend the feast, to provoke desire. , to arrest attention. , the midday meal, as distinct from , which came later in the day ( vide Luk 14:12 , where both are named = early dinner and supper). With the the festivities begin. , perfect, I have in readiness. , , bulls, or oxen, and fed beasts: speak to a feast on a vast scale. , slain, and therefore must be eaten without delay. The word is often used in connection with the slaying of sacrificial victims, and the idea of sacrifice may be in view here (Koetsveld). , etc.: all things ready, come to the feast. This message put into the mouths of the second set of servants happily describes the ministry of the apostles compared with that of our Lord, as more urgent or aggressive, and proclaiming a more developed gospel. “They talked as it were of oxen and fed beasts and the other accompaniments of a feast, with an eloquence less dignified, but more fitted to impress the million with a sense of the riches of Divine grace” ( The Parabolic Teaching of Christ ).
Fuente: The Expositors Greek Testament by Robertson
other servants. Peter and “them that heard Him” (Heb 2:3), as recorded in the Acts.
are bidden = had been bidden, as in Mat 22:3.
Behold. Figure of speech Asterismos (App-6).
dinner = breakfast, or luncheon. Not deipnon, which is supper.
fatlings = fatted beasts. Gr. sitistos. Occurs only here.
unto. Greek. eis.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] We now come to a different period of the Evangelic announcement. Now, all is ready: the sacrifice, or the meat for the feast, is slain. We can hardly help connecting this with the declarations of our Lord in Joh 6:51-59, and supposing that this second invitation is the preaching of the Apostles and Evangelists after the great sacrifice was offered. That thus the slaying of the Lord is not the doing of the invited, but is mentioned as done for the Feast, is no real difficulty. Both sides of the truth may be included in the parable, as they are in Act 2:23, and indeed wherever it is set forth. The discourse of Peter in that chapter is the best commentary on .
Meyer well remarks that is not = , but is the meal at noon with which the course of marriage festivities began. This will give even greater precision to the meaning of the parable as applying to these preparatory foretastes of the great feast, which the Church of God now enjoys. As the former parable had an O.T. foundation, so this: viz. Pro 9:1 ff.
Fuente: The Greek Testament
Mat 22:4. , dinner) sc. with regard to the Jews in the early time of the New Testament dispensation, but supper with regard to the saints at the actual consummation of the spiritual marriage: see Rev 19:9.[951] This parable embraces the history of the Church from the one time to the other.-, I have prepared) Our salvation is effected, not by our power, but by that of God.-, fatlings) a general word.-, all things) For there are many things besides oxen and fatlings.-, come) sc. forthwith.
[951] For although we freely grant that by the term at times is meant, according to the Scripture style, any solemn feast whatever; yet that this more general meaning holds good in this passage, is by some concluded, from the fact that mention of the Bride is wanting here, with more confidence than is warranted. For instance, in ch. Mat 25:1, etc., where the Bridegroom is once or twice mentioned, the mention of the Bride also is not introduced even by the smallest word. Moreover, I feel fully persuaded that the analogy of the texts, Mat 22:2; Mat 22:13, when compared with Rev 19:9; Rev 19:20, requires the more strict signification in this place. Nor can I think that no weight is to be rested on the fact, that the word in that one parable is repeated eight times, and only once it is called . Finally, (Est 9:22), lead to the meaning, the so-called nuptial (joyous) life, in general, more readily even than the expression here, not to mention that the very Feast of Purim, mentioned in the passage of Esther, plainly involves a remembrance of the nuptials (in the strict sense) celebrated between the King and Esther. Comp. ch. Mat 2:17; Mat 2:13.-E. B.
Fuente: Gnomon of the New Testament
other: Luk 10:1-16, Luk 24:46, Luk 24:47, Act 1:8, Act 11:19, Act 11:20, Act 13:46, Act 28:17-31
Behold: Pro 9:1, Pro 9:2, Son 5:1, Joh 6:50-57, Rom 8:32, 1Co 5:7, 1Co 5:8
and all: Mat 22:8, Neh 9:17, Psa 86:5, Luk 14:17
Reciprocal: Gen 18:7 – General Pro 9:3 – sent Son 1:12 – sitteth Isa 55:2 – eat Zep 1:7 – he hath
Fuente: The Treasury of Scripture Knowledge
GODS READINESS
All things are ready.
Mat 22:4
It is so pleasant to turn from the narrownesses, and the littlenesses, and the sluggishnesses of man, and get out into the largeness, and the freeness, of Gods anticipating, waiting love,all things are ready. The readiness of God rests upon an eternal counsel, a finished work, and a free grace.
I. The eternal counsel.Nothing ever takes life, or form, or being, in this visible universe, but that it existed first, invisible, in the mind of God. The Lamb that bled on Calvary was but the Lamb slain before the foundation of the world. Every soul, called, and drawn out, and saved, was a soul chosen in Christ before the world was.
II. The finished work.We shall see the truth standing stronger still in the finished work of Christ. When Christ declared, It is finished, your salvation was so exquisitely complete, that not only does it need no addition, but it cannot bear it, or be capable of an addition; to add is to destroy.
III. The free grace.The love of God is in itself an object which we have no power to grasp. There are many beautiful interpositions in providence, but none can fairly represent Gods love, that is so very deep, so vastly large. Therefore, God has given one manifestation, that of His only begotten Son, that we might live through Him. God is waiting, and has been waiting so very long, for your poor, unwilling soul. His language is, Come now, and let us reason together, etc.
The Rev. James Vaughan.
Illustration
The Father is ready to love and receive; the Son is ready to pardon and cleanse guilt away; the Spirit is ready to sanctify and renew; angels are ready to rejoice over the returning sinner; grace is ready to assist him; the Bible is ready to instruct him; heaven is ready to be his everlasting home. One thing only is needful, and that is,the sinner must be ready and willing himself.
Fuente: Church Pulpit Commentary
22:4. Perhaps the invited guests did not take these servants seriously, or they thought there was no need to hurry as the time was not so near. So the king sent out more servants who told the guests that even the animals intended for the wedding feast were killed and prepared for the occasion and that they should come on. Many of these details have no direct bearing on the application but needed to be told to make the story complete. The point is that the Jews were pleaded with to accept the kingdom of Christ but they did not show the interest they should.
Fuente: Combined Bible Commentary
Mat 22:4. Other servants, with a plainer message, probably the Apostles and Evangelists, as they proclaimed the full gospel to the Jews from the day of Pentecost.
I have made ready my dinner (not supper, Luk 14:16). The series of wedding feasts began with a dinner, preceding the actual marriage. It refers to the beginning of privileges, which culminate in the marriage supper of the Lamb. Although the guests were the subjects of the King, whom He might constrain, He invites them even with urgency, to become guests and friends.
My oxen and my fatlings. Probably a figurative allusion to the slaying of the sacrifice, as meat for the feast. This thought of Christ as slain is necessarily included, when a distinctly evangelical sense is put upon the phrase: all things are ready. The connection of the two clauses suggests a meaning which may now be profitably used in inviting to the Lords Supper.
Fuente: A Popular Commentary on the New Testament
Mat 22:4-5. Again, he sent forth other servants The apostles and others, on whom the Holy Ghost descended on the day of pentecost, and who thereby received a fresh commission to call the Jews to repentance; saying, Tell them which were bidden, I have prepared my dinner, &c. After Christs resurrection and ascension, the apostles were sent forth to inform the Jews that the divine mission of Christ was confirmed by his resurrection; that sin was expiated by his death, and justification, peace with God, the influences of his Spirit, and all the other blessings of the gospel, procured for all who would accept them in the way of repentance, faith, and new obedience. But they made light of it Namely, of the invitation to the marriage-feast, and of the feast itself to which they were invited; that is, the privileges and blessings of the gospel of Christ. They viewed them as unimportant, and treated them with indifference and neglect. And yet they who did so were members of Gods visible church, and professors of the true religion: they had been intrusted for ages with his oracles, which foretold the coming of the Messiah, described his character and office, his marriage with his church, and the marriage-feast. And they professed to believe in these oracles, and to expect and desire his coming. Observe, reader, making light of Christ, and of the salvation wrought out by him, is the chief cause of the ruin of many professors of religion. Multitudes perish eternally through mere carelessness, who have not any direct aversion to, or enmity against spiritual things, but a prevailing indifference and unconcern about them. And went their ways, one to his farm, &c. Here we have the reason why they made light of the marriage-feast: they had other things to mind, in which they took more delight, and which they thought it more concerned them to mind. Thus it is still; the business and profit of worldly employments prove with many a great hinderance to their embracing the blessings of the gospel. One must mind what he has; another gain what he wants. The country people have their farms to look after, and the towns people must attend to their shops and trade, and must buy and sell and get gain. And it must be granted that both farmers and tradesfolk must be diligent in business; but not so as to be thereby prevented from making religion their main business. Licitis perimus omnes, said the ancients. We all perish by lawful things, namely, when unlawfully used; when we are so careful and troubled about many things, as to neglect the one thing needful.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
22:4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and [my] fatlings [are] {a} killed, and all things [are] ready: come unto the marriage.
(a) The word used here is commonly used in sacrifices, and is by translation used for other feasts also: For feasts and banquets usually began with sacrifices.
Fuente: Geneva Bible Notes
The fact that the king repeated his invitation and urged those who had previously shown no interest in attending demonstrates his grace and compassion. This was customary practice in the ancient Near East. [Note: Goebel, The Parables of Jesus, p. 351.] The Greek word translated "dinner" (ariston) usually refers to the first of two meals that the Jews ate each day, most commonly near mid-morning. This was the first of many meals that the guests at this banquet would enjoy since wedding feasts usually lasted a week or so in the ancient Near East (cf. Mat 22:13). [Note: Edwin M. Yamauchi, "Cultural Aspects of Marriage in the Ancient World," Bibliotheca Sacra 135:539 (July-September 1978):241-52. See also Paul E. Robertson, "First-Century Jewish Marriage Customs," Biblical Illustrator 13:1 (Fall 1986):33-36.] The king emphasized the imminency of the feast as he sent out his servants again. This is, of course, what John and Jesus had been preaching as they urged the Jews to get ready for the kingdom. Some scholars took this invitation as one that the apostles issued after Jesus’ ascension that resulted in the destruction of Jerusalem in A.D. 70. [Note: E.g., Morgan, p. 263; Walvoord, Matthew: . . ., p. 165; and Toussaint, Behold the . . ., p. 254.]
"A very important fact revealed in the parable is the fact that the offer of the kingdom was a genuine one. The kingdom in all of its reality was as prepared and near as was the feast of the parable." [Note: Ibid., p. 255.]
The wedding feast is not the kingdom, however. It is the celebration at the beginning of the kingdom, the marriage supper of the Lamb (Rev 19:9).
The people the slaves of the king invited showed more interest in their own possessions and activities than they did in the banquet (Joh 1:12). They refused the invitation of their king that was both an honor and a command.