Matthew22
New Living Translation
1Jesus also told them other parables. He said,
2“The Kingdom of Heaven can be illustrated by the story of a king who prepared a great wedding feast for his son.
3When the banquet was ready, he sent his servants to notify those who were invited. But they all refused to come!
4“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!’
5But the guests he had invited ignored them and went their own way, one to his farm, another to his business.
6Others seized his messengers and insulted them and killed them.
7“The king was furious, and he sent out his army to destroy the murderers and burn their town.
8And he said to his servants, ‘The wedding feast is ready, and the guests I invited aren’t worthy of the honor.
9Now go out to the street corners and invite everyone you see.’
10So the servants brought in everyone they could find, good and bad alike, and the banquet hall was filled with guests.
11“But when the king came in to meet the guests, he noticed a man who wasn’t wearing the proper clothes for a wedding.
12‘Friend,’ he asked, ‘how is it that you are here without wedding clothes?’ But the man had no reply.
13Then the king said to his aides, ‘Bind his hands and feet and throw him into the outer darkness, where there will be weeping and gnashing of teeth.’
14“For many are called, but few are chosen.”
15Then the Pharisees met together to plot how to trap Jesus into saying something for which he could be arrested.
16They sent some of their disciples, along with the supporters of Herod, to meet with him. “Teacher,” they said, “we know how honest you are. You teach the way of God truthfully. You are impartial and don’t play favorites.
17Now tell us what you think about this: Is it right to pay taxes to Caesar or not?”
18But Jesus knew their evil motives. “You hypocrites!” he said. “Why are you trying to trap me?
19Here, show me the coin used for the tax.” When they handed him a Roman coin,
20he asked, “Whose picture and title are stamped on it?”
21“Caesar’s,” they replied. “Well, then,” he said, “give to Caesar what belongs to Caesar, and give to God what belongs to God.”
22His reply amazed them, and they went away.
23That same day Jesus was approached by some Sadducees—religious leaders who say there is no resurrection from the dead. They posed this question:
24“Teacher, Moses said, ‘If a man dies without children, his brother should marry the widow and have a child who will carry on the brother’s name.’
25Well, suppose there were seven brothers. The oldest one married and then died without children, so his brother married the widow.
26But the second brother also died, and the third brother married her. This continued with all seven of them.
27Last of all, the woman also died.
28So tell us, whose wife will she be in the resurrection? For all seven were married to her.”
29Jesus replied, “Your mistake is that you don’t know the Scriptures, and you don’t know the power of God.
30For when the dead rise, they will neither marry nor be given in marriage. In this respect they will be like the angels in heaven.
31“But now, as to whether there will be a resurrection of the dead—haven’t you ever read about this in the Scriptures? Long after Abraham, Isaac, and Jacob had died, God said,
32‘I am the God of Abraham, the God of Isaac, and the God of Jacob.’ So he is the God of the living, not the dead.”
33When the crowds heard him, they were astounded at his teaching.
34But when the Pharisees heard that he had silenced the Sadducees with his reply, they met together to question him again.
35One of them, an expert in religious law, tried to trap him with this question:
36“Teacher, which is the most important commandment in the law of Moses?”
37Jesus replied, “‘You must love the Lord your God with all your heart, all your soul, and all your mind.’
38This is the first and greatest commandment.
39A second is equally important: ‘Love your neighbor as yourself.’
40The entire law and all the demands of the prophets are based on these two commandments.”
41Then, surrounded by the Pharisees, Jesus asked them a question:
42“What do you think about the Messiah? Whose son is he?” They replied, “He is the son of David.”
43Jesus responded, “Then why does David, speaking under the inspiration of the Spirit, call the Messiah ‘my Lord’? For David said,
44‘The Lord said to my Lord, Sit in the place of honor at my right hand until I humble your enemies beneath your feet.’
45Since David called the Messiah ‘my Lord,’ how can the Messiah be his son?”
46No one could answer him. And after that, no one dared to 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