Matthew22
American Standard Version · Public Domain
1And Jesus answered and spake again in parables unto them, saying,
2The kingdom of heaven is likened unto a certain king, who made a marriage feast for his son,
3and sent forth his servants to call them that were bidden to the marriage feast: and they would not come.
4Again he sent forth other servants, saying, Tell them that 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.
5But they made light of it, and went their ways, one to his own farm, another to his merchandise;
6and the rest laid hold on his servants, and treated them shamefully, and killed them.
7But the king was wroth; and he sent his armies, and destroyed those murderers, and burned their city.
8Then saith he to his servants, The wedding is ready, but they that were bidden were not worthy.
9Go ye therefore unto the partings of the highways, and as many as ye shall find, bid to the marriage feast.
10And those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was filled with guests.
11But when the king came in to behold the guests, he saw there a man who had not on a wedding-garment:
12and he saith unto him, Friend, how camest thou in hither not having a wedding-garment? And he was speechless.
13Then the king said to the servants, Bind him hand and foot, and cast him out into the outer darkness; there shall be the weeping and the gnashing of teeth.
14For many are called, but few chosen.
15Then went the Pharisees, and took counsel how they might ensnare him in his talk.
16And they send to him their disciples, with the Herodians, saying, Teacher, we know that thou art true, and teachest the way of God in truth, and carest not for any one: for thou regardest not the person of men.
17Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?
18But Jesus perceived their wickedness, and said, Why make ye trial of me, ye hypocrites?
19Show me the tribute money. And they brought unto him a denarius.
20And he saith unto them, Whose is this image and superscription?
21They say unto him, Caesar’s. Then saith he unto them, Render therefore unto Caesar the things that are Caesar’s; and unto God the things that are God’s.
22And when they heard it, they marvelled, and left him, and went away.
23On that day there came to him Sadducees, they that say that there is no resurrection: and they asked him,
24saying, Teacher, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.
25Now there were with us seven brethren: and the first married and deceased, and having no seed left his wife unto his brother;
26in like manner the second also, and the third, unto the seventh.
27And after them all, the woman died.
28In the resurrection therefore whose wife shall she be of the seven? for they all had her.
29But Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.
30For in the resurrection they neither marry, nor are given in marriage, but are as angels in heaven.
31But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,
32I 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.
33And when the multitudes heard it, they were astonished at his teaching.
34But the Pharisees, when they heard that he had put the Sadducees to silence, gathered themselves together.
35And one of them, a lawyer, asked him a question, trying him:
36Teacher, which is the great commandment in the law?
37And he said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
38This is the great and first commandment.
39And a second like unto it is this, Thou shalt love thy neighbor as thyself.
40On these two commandments the whole law hangeth, and the prophets.
41Now while the Pharisees were gathered together, Jesus asked them a question,
42saying, What think ye of the Christ? whose son is he? They say unto him, The son of David.
43He saith unto them, How then doth David in the Spirit call him Lord, saying,
44The Lord said unto my Lord, Sit thou on my right hand, Till I put thine enemies underneath thy feet?
45If David then calleth him Lord, how is he his son?
46And no one was able to answer him a word, neither durst any man from that day forth ask him any more questions.
Study Guide
Public-domain commentary and original-language notes for Matthew 22.
Chapter Summary
In this chapter: The parable of the marriage feast. (1–14). The Pharisees question Jesus as to the tribute. (15–22). The question of the Sadducees as to the resurrection. (23–33). The substance of the commandments. (34–40). Jesus questions the Pharisees. (41–46).
vv1-14
The provision made for perishing souls in the gospel, is represented by a royal feast made by a king, with eastern liberality, on the marriage of his son. Our merciful God has not only provided food, but a royal feast, for the perishing souls of his rebellious creatures. There is enough and to spare, of every thing that can add to our present comfort and everlasting happiness, in the salvation of his Son Jesus Christ. The guests first invited were the Jews. When the prophets of the Old Testament prevailed not, nor John the Baptist, nor Christ himself, who told them the kingdom of God was at hand, the apostles and ministers of the gospel were sent, after Christ's resurrection, to tell them it was come, and to persuade them to accept the offer. The reason why sinners come not to Christ and salvation by him, is, not because they cannot, but because they will not. Making light of Christ, and of the great salvation wrought out by him, is the damning sin of the world. They were careless. Multitudes perish for ever through mere carelessness, who show no direct aversion, but are careless as to their souls. Also the business and profit of worldly employments hinder many in closing with the Saviour. Both farmers and merchants must be diligent; but whatever we have of the world in our hands, our care must be to keep it out of our hearts, lest it come between us and Christ. The utter ruin coming upon the Jewish church and nation, is here represented. Persecution of Christ's faithful ministers fills up the measure of guilt of any people. The offer of Christ and salvation to the Gentiles was not expected; it was such a surprise as it would be to wayfaring men, to be invited to a royal wedding-feast. The design of the gospel is to gather souls to Christ; all the children of God scattered abroad, Joh 10:16; 11:52. The case of hypocrites is represented by the guest that had not on a wedding-garment. It concerns all to prepare for the scrutiny; and those, and those only, who put on the Lord Jesus, who have a Christian temper of mind, who live by faith in Christ, and to whom he is all in all, have the wedding-garment. The imputed righteousness of Christ, and the sanctification of the Spirit, are both alike necessary. No man has the wedding-garment by nature, or can form it for himself. The day is coming, when hypocrites will be called to account for all their presumptuous intruding into gospel ordinances, and usurpation of gospel privileges. Take him away. Those that walk unworthy of Christianity, forfeit all the happiness they presumptuously claimed. Our Saviour here passes out of the parable into that which it teaches. Hypocrites go by the light of the gospel itself down to utter darkness. Many are called to the wedding-feast, that is, to salvation, but few have the wedding-garment, the righteousness of Christ, the sanctification of the Spirit. Then let us examine ourselves whether we are in the faith, and seek to be approved by the King.
vv15-22
The Pharisees sent their disciples with the Herodians, a party among the Jews, who were for full subjection to the Roman emperor. Though opposed to each other, they joined against Christ. What they said of Christ was right; whether they knew it or not, blessed be God we know it. Jesus Christ was a faithful Teacher, and a bold reprover. Christ saw their wickedness. Whatever mask the hypocrite puts on, our Lord Jesus sees through it. Christ did not interpose as a judge in matters of this nature, for his kingdom is not of this world, but he enjoins peaceable subjection to the powers that be. His adversaries were reproved, and his disciples were taught that the Christian religion is no enemy to civil government. Christ is, and will be, the wonder, not only of his friends, but of his enemies. They admire his wisdom, but will not be guided by it; his power, but will not submit to it.
vv23-33
The doctrines of Christ displeased the infidel Sadducees, as well as the Pharisees and Herodians. He carried the great truths of the resurrection and a future state, further than they had yet been reveled. There is no arguing from the state of things in this world, as to what will take place hereafter. Let truth be set in a clear light, and it appears in full strength. Having thus silenced them, our Lord proceeded to show the truth of the doctrine of the resurrection from the books of Moses. God declared to Moses that he was the God of the patriarchs, who had died long before; this shows that they were then in a state of being, capable of enjoying his favour, and proves that the doctrine of the resurrection is clearly taught in the Old Testament as well as in the New. But this doctrine was kept for a more full revelation, after the resurrection of Christ, who was the first-fruits of them that slept. All errors arise from not knowing the Scriptures and the power of God. In this world death takes away one after another, and so ends all earthly hopes, joys, sorrows, and connexions. How wretched are those who look for nothing better beyond the grave!
Key Words
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
πάλιν (pálin): (adverbially) anew, i.e. (of place) back, (of time) once more, or (conjunctionally) furthermore or on the other hand
Ἰησοῦς (Iēsoûs): Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites
αὐτός (autós): the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other persons
ἐν (en): "in," at, (up-)on, by, etc.
παραβολή (parabolḗ): a similitude ("parable"), i.e. (symbolic) fictitious narrative (of common life conveying a moral), apothegm or adage
λέγω (légō): properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas G2036 (ἔπω) and G5346 (φημί) generally refer to an individual expression or speech respectively; while G4483 (ῥέω) is properly to break silence merely, and G2980 (λαλέω) means an extended or random harangue)); by implication, to mean
βασιλεία (basileía): properly, royalty, i.e. (abstractly) rule, or (concretely) a realm (literally or figuratively)
οὐρανός (ouranós): the sky; by extension, heaven (as the abode of God); by implication, happiness, power, eternity; specially, the Gospel (Christianity)
ὁμοιόω (homoióō): to assimilate, i.e. compare; passively, to become similar
Cross References
Matthew 22Jesus quotes this formula to prove the continuing existence and future resurrection of the patriarchs.
Supported by Matthew Henry, Matthew Poole, JFB
Quoted by Jesus as the first and great commandment, representing the sum of the first table.
Supported by Matthew Henry, Matthew Poole
Quoted by Jesus as the second great commandment, which encapsulates the entire second table.
Supported by Matthew Henry, Matthew Poole
Directly quoted by Jesus to challenge the Pharisees regarding the divine-human nature of the Messiah.
Supported by Matthew Henry, Matthew Poole, JFB
The parallel account of the Pharisees and Herodians attempting to entrap Jesus with the tribute question.
Supported by Matthew Poole, JFB
The parallel account of the Sadducees questioning Jesus on the resurrection and levirate marriage.
Supported by Matthew Poole, JFB
The parallel account of Jesus asking how the Messiah can be both David's son and David's Lord.
Supported by Matthew Poole, JFB
Old Testament messianic prophecy of a rich feast prepared by the Lord for all peoples.
Supported by Matthew Henry
Parallels the imagery of the ultimate wedding feast of the Lamb and His prepared Bride.
Supported by Matthew Poole, JFB
Paul echoes Jesus' command to render dues, taxes, and honor to civil authorities.
Supported by Matthew Henry
A highly similar parable of a great banquet, illustrating Israel's rejection and Gentiles' inclusion.
Supported by Matthew Poole, JFB
Connects to the previous parable, where servants sent to the husbandmen are beaten and killed.
Supported by Matthew Poole, JFB
Illuminates the 'wedding garment' as putting on the new man, created in true righteousness.
Supported by Matthew Henry
Equates the wedding garment with 'putting on Christ' through faith and baptism.
Supported by Matthew Henry
Explains why the guest was 'speechless'; under God's judgment, every mouth is stopped.
Supported by Matthew Poole