Matthew22
New American Standard
1 Jesus spoke to them again in parables, saying,
2 “The kingdom of heaven is like a king who held a wedding feast for his son.
3 And he sent his slaves to call those who had been invited to the wedding feast, and they were unwilling to come.
4 Again he sent other slaves, saying, ‘Tell those who have been invited, “Behold, I have prepared my dinner; my oxen and my fattened cattle are all butchered and everything is ready. Come to the wedding feast!”’
5 But they paid no attention and went their separate ways, one to his own farm, another to his business,
6 and the rest seized his slaves and treated them abusively, and then killed them.
7 Now the king was angry, and he sent his armies and destroyed those murderers and set their city on fire.
8 Then he said to his slaves, ‘The wedding feast is ready, but those who were invited were not worthy.
9 So go to the main roads, and invite whomever you find there to the wedding feast.’
10 Those slaves went out into the streets and gathered together all whom they found, both bad and good; and the wedding hall was filled with dinner guests.
11 “But when the king came in to look over the dinner guests, he saw a man there who was not dressed in wedding clothes,
12 and he said to him, ‘Friend, how did you get in here without wedding clothes?’ And the man was speechless.
13 Then the king said to the servants, ‘Tie his hands and feet, and throw him into the outer darkness; there will be weeping and gnashing of teeth in that place.’
14 For many are called, but few are chosen.”
15 Then the Pharisees went and plotted together how they might trap Him in what He said.
16 And they sent their disciples to Him, along with the Herodians, saying, “Teacher, we know that You are truthful and teach the way of God in truth, and do not care what anyone thinks; for You are not partial to anyone.
17 Tell us then, what do You think? Is it permissible to pay a poll-tax to Caesar, or not?”
18 But Jesus perceived their malice, and said, “Why are you testing Me, you hypocrites?
19 Show Me the coin used for the poll-tax.” And they brought Him a denarius.
20 And He said to them, “Whose image and inscription is this?”
21 They said to Him, “Caesar’s.” Then He said to them, “Then pay to Caesar the things that are Caesar’s; and to God the things that are God’s.”
22 And hearing this, they were amazed; and they left Him and went away.
23 On that day some Sadducees (who say there is no resurrection) came to Jesus and questioned Him,
24 saying, “Teacher, Moses said, ‘If a man dies having no children, his brother as next of kin shall marry his wife, and raise up children for his brother.’
25 Now there were seven brothers among us; and the first married and died, and having no children, he left his wife to his brother.
26 It was the same also with the second brother, and the third, down to the seventh.
27 Last of all, the woman died.
28 In the resurrection, therefore, whose wife of the seven will she be? For they all had her in marriage.”
29 But Jesus answered and said to them, “You are mistaken, since you do not understand the Scriptures nor the power of God.
30 For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven.
31 But regarding the resurrection of the dead, have you not read what was spoken to you by God:
32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is not the God of the dead, but of the living.”
33 When the crowds heard this, they were astonished at His teaching.
34 But when the Pharisees heard that Jesus had silenced the Sadducees, they gathered together.
35 And one of them, a lawyer, asked Him a question, testing Him:
36 “Teacher, which is the great commandment in the Law?”
37 And He said to him, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’
38 This is the great and foremost commandment.
39 The second is like it, ‘You shall love your neighbor as yourself.’
40 Upon these two commandments hang the whole Law and the Prophets.”
41 Now while the Pharisees were gathered together, Jesus asked them a question:
42 “What do you think about the Christ? Whose son is He?” They said to Him, “The son of David.”
43 He said to them, “Then how does David in the Spirit call Him ‘Lord,’ saying,
44 ‘The Lord said to my Lord, “Sit at My right hand, Until I put Your enemies under Your feet”’?
45 Therefore, if David calls Him ‘Lord,’ how is He his son?”
46 No one was able to offer Him a word in answer, nor did anyone dare from that day on to ask Him any more questions.
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Matthew 22Public-domain commentary and original-language notes for Matthew 22. The full AI study guide (summary, themes, context) has its own page.
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