4 `Again he sent forth other servants, saying, Say to those who have been called: Lo, my dinner I prepared, my oxen and the fatlings have been killed, and all things `are' ready, come ye to the marriage-feasts;
Wisdom hath builded her house, She hath hewn out her pillars -- seven. She hath slaughtered her slaughter, She hath mingled her wine, Yea, she hath arranged her table.
And after these things, the Lord did appoint also other seventy, and sent them by twos before his face, to every city and place whither he himself was about to come, then said he unto them, `The harvest indeed `is' abundant, but the workmen few; beseech ye then the Lord of the harvest, that He may put forth workmen to His harvest. `Go away; lo, I send you forth as lambs in the midst of wolves; carry no bag, no scrip, nor sandals; and salute no one on the way; and into whatever house ye do enter, first say, Peace to this house; and if indeed there may be there the son of peace, rest on it shall your peace; and if not so, upon you it shall turn back. `And in that house remain, eating and drinking the things they have, for worthy `is' the workman of his hire; go not from house to house, and into whatever city ye enter, and they may receive you, eat the things set before you, and heal the ailing in it, and say to them, The reign of God hath come nigh to you. `And into whatever city ye do enter, and they may not receive you, having gone forth to its broad places, say, And the dust that hath cleaved to us, from your city, we do wipe off against you, but this know ye, that the reign of God hath come nigh to you; and I say to you, that for Sodom in that day it shall be more tolerable than for that city. `Wo to thee, Chorazin; wo to thee, Bethsaida; for if in Tyre and Sidon had been done the mighty works that were done in you, long ago, sitting in sackcloth and ashes, they had reformed; but for Tyre and Sidon it shall be more tolerable in the judgment than for you. `And thou, Capernaum, which unto the heaven wast exalted, unto hades thou shalt be brought down. `He who is hearing you, doth hear me; and he who is putting you away, doth put me away; and he who is putting me away, doth put away Him who sent me.'
and he said to them -- `Thus it hath been written, and thus it was behoving the Christ to suffer, and to rise out of the dead the third day, and reformation and remission of sins to be proclaimed in his name to all the nations, beginning from Jerusalem:
this is the bread that out of the heaven is coming down, that any one may eat of it, and not die. `I am the living bread that came down out of the heaven; if any one may eat of this bread he shall live -- to the age; and the bread also that I will give is my flesh, that I will give for the life of the world.' The Jews, therefore, were striving with one another, saying, `How is this one able to give us `his' flesh to eat?' Jesus, therefore, said to them, `Verily, verily, I say to you, If ye may not eat the flesh of the Son of Man, and may not drink his blood, ye have no life in yourselves; he who is eating my flesh, and is drinking my blood, hath life age-during, and I will raise him up in the last day; for my flesh truly is food, and my blood truly is drink; he who is eating my flesh, and is drinking my blood, doth remain in me, and I in him. `According as the living Father sent me, and I live because of the Father, he also who is eating me, even that one shall live because of me;
Those, indeed, therefore, having been scattered abroad, from the tribulation that came after Stephen, went through unto Phenice, and Cyprus, and Antioch, speaking the word to none except to Jews only; and there were certain of them men of Cyprus and Cyrene, who having entered into Antioch, were speaking unto the Hellenists, proclaiming good news -- the Lord Jesus,
And it came to pass after three days, Paul called together those who are the principal men of the Jews, and they having come together, he said unto them: `Men, brethren, I -- having done nothing contrary to the people, or to the customs of the fathers -- a prisoner from Jerusalem, was delivered up to the hands of the Romans; who, having examined me, were wishing to release `me', because of their being no cause of death in me, and the Jews having spoken against `it', I was constrained to appeal unto Caesar -- not as having anything to accuse my nation of; for this cause, therefore, I called for you to see and to speak with `you', for because of the hope of Israel with this chain I am bound.' And they said unto him, `We did neither receive letters concerning thee from Judea, nor did any one who came of the brethren declare or speak any evil concerning thee, and we think it good from thee to hear what thou dost think, for, indeed, concerning this sect it is known to us that everywhere it is spoken against;' and having appointed him a day, they came, more of them unto him, to the lodging, to whom he was expounding, testifying fully the reign of God, persuading them also of the things concerning Jesus, both from the law of Moses, and the prophets, from morning till evening, and, some, indeed, were believing the things spoken, and some were not believing. And not being agreed with one another, they were going away, Paul having spoken one word -- `Well did the Holy Spirit speak through Isaiah the prophet unto our fathers, saying, Go on unto this people and say, With hearing ye shall hear, and ye shall not understand, and seeing ye shall see, and ye shall not perceive, for made gross was the heart of this people, and with the ears they heard heavily, and their eyes they did close, lest they may see with the eyes, and with the heart may understand, and be turned back, and I may heal them. `Be it known, therefore, to you, that to the nations was sent the salvation of God, these also will hear it;' and he having said these things, the Jews went away, having much disputation among themselves; and Paul remained an entire two years in his own hired `house', and was receiving all those coming in unto him, preaching the reign of God, and teaching the things concerning the Lord Jesus Christ with all boldness -- unforbidden.
cleanse out, therefore, the old leaven, that ye may be a new lump, according as ye are unleavened, for also our passover for us was sacrificed -- Christ, so that we may keep the feast, not with old leaven, nor with the leaven of evil and wickedness, but with unleavened food of sincerity and truth.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Matthew 22
Commentary on Matthew 22 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 22
Mt 22:1-14. Parable of the Marriage of the King's Son.
This is a different parable from that of the Great Supper, in Lu 14:15, &c., and is recorded by Matthew alone.
2. The kingdom of heaven is like unto a certain king, which made a marriage for his son—"In this parable," as Trench admirably remarks, "we see how the Lord is revealing Himself in ever clearer light as the central Person of the kingdom, giving here a far plainer hint than in the last parable of the nobility of His descent. There He was indeed the Son, the only and beloved one (Mr 12:6), of the Householder; but here His race is royal, and He appears as Himself at once the King and the King's Son (Ps 72:1). The last was a parable of the Old Testament history; and Christ is rather the last and greatest of the line of its prophets and teachers than the founder of a new kingdom. In that, God appears demanding something from men; in this, a parable of grace, God appears more as giving something to them. Thus, as often, the two complete each other: this taking up the matter where the other left it." The "marriage" of Jehovah to His people Israel was familiar to Jewish ears; and in Ps 45:1-17 this marriage is seen consummated in the Person of Messiah "THE King," Himself addressed as "God" and yet as anointed by "His God" with the oil of gladness above His fellows. These apparent contradictions (see on Lu 20:41-44) are resolved in this parable; and Jesus, in claiming to be this King's Son, serves Himself Heir to all that the prophets and sweet singers of Israel held forth as to Jehovah's ineffably near and endearing union to His people. But observe carefully, that THE Bride does not come into view in this parable; its design being to teach certain truths under the figure of guests at a wedding feast, and the want of a wedding garment, which would not have harmonized with the introduction of the Bride.
3. and sent forth his servants—representing all preachers of the Gospel.
to call them that were bidden—here meaning the Jews, who were "bidden," from the first choice of them onwards through every summons addressed to them by the prophets to hold themselves in readiness for the appearing of their King.
to the wedding—or the marriage festivities, when the preparations were all concluded.
and they would not come—as the issue of the whole ministry of the Baptist, our Lord Himself, and His apostles thereafter, too sadly showed.
4. my oxen and my fatlings are killed, and all things are ready; come unto the marriage—This points to those Gospel calls after Christ's death, resurrection, ascension, and effusion of the Spirit, to which the parable could not directly allude, but when only it could be said, with strict propriety, "that all things were ready." Compare 1Co 5:7, 8, "Christ our Passover is sacrificed for us; therefore, let us keep the feast"; also Joh 6:51, "I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread which I will give is My flesh, which I will give for the life of the world."
5. But they made light of it, and went their ways, one to his farm, another to his merchandise:
6. And the remnant took his servants, and entreated them spitefully—insulted them.
and slew them—These are two different classes of unbelievers: the one simply indifferent; the other absolutely hostile—the one, contemptuous scorners; the other, bitter persecutors.
7. But when the king—the Great God, who is the Father of our Lord Jesus Christ.
heard thereof, he was wroth—at the affront put both on His Son, and on Himself who had deigned to invite them.
and he sent forth his armies—The Romans are here styled God's armies, just as the Assyrian is styled "the rod of His anger" (Isa 10:5), as being the executors of His judicial vengeance.
and destroyed those murderers—and in what vast numbers did they do it!
and burned up their city—Ah! Jerusalem, once "the city of the Great King" (Ps 48:2), and even up almost to this time (Mt 5:35); but now it is "their city"—just as our Lord, a day or two after this, said of the temple, where God had so long dwelt, "Behold your house is left unto you desolate" (Mt 23:38)! Compare Lu 19:43, 44.
8. The wedding is ready, but they which were bidden were not worthy—for how should those be deemed worthy to sit down at His table who had affronted Him by their treatment of His gracious invitation?
9. Go ye therefore into the highways—the great outlets and thoroughfares, whether of town or country, where human beings are to be found.
and as many as ye shall find, bid to the marriage—that is, just as they are.
10. So those servants went out into the highways, and gathered together all as many as they found, both bad and good—that is, without making any distinction between open sinners and the morally correct. The Gospel call fetched in Jews, Samaritans, and outlying heathen alike. Thus far the parable answers to that of "the Great Supper" (Lu 14:16, &c.). But the distinguishing feature of our parable is what follows:
11. And when the king came in to see the guests—Solemn expression this, of that omniscient inspection of every professed disciple of the Lord Jesus from age to age, in virtue of which his true character will hereafter be judicially proclaimed!
he saw there a man—This shows that it is the judgment of individuals which is intended in this latter part of the parable: the first part represents rather national judgment.
which had not on a wedding garment—The language here is drawn from the following remarkable passage in Zep 1:7, 8:—"Hold thy peace at the presence of the Lord God; for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, He hath bid His guests. And it shall come to pass in the day of the Lord's sacrifice, that I will punish the princes, and the king's children, and all such as are clothed with strange apparel." The custom in the East of presenting festival garments (see Ge 45:22; 2Ki 5:22), even though nor clearly proved, Is certainly presupposed here. It undoubtedly means something which they bring not of their own—for how could they have any such dress who were gathered in from the highways indiscriminately?—but which they receive as their appropriate dress. And what can that be but what is meant by "putting on the Lord Jesus," as "The Lord Our Righteousness?" (See Ps 45:13, 14). Nor could such language be strange to those in whose ears had so long resounded those words of prophetic joy: "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels" (Isa 61:10).
12. Friend, how camest thou in hither, not having a wedding garment? And he was speechless—being self-condemned.
13. Then said the king to the servants—the angelic ministers of divine vengeance (as in Mt 13:41).
Bind him hand and foot—putting it out of his power to resist.
and take him away, and cast him into outer darkness—So Mt 8:12; 25:30. The expression is emphatic—"the darkness which is outside." To be "outside" at all—or, in the language of Re 22:15, to be "without" the heavenly city, excluded from its joyous nuptials and gladsome festivities—is sad enough of itself, without anything else. But to find themselves not only excluded from the brightness and glory and joy and felicity of the kingdom above, but thrust into a region of "darkness," with all its horrors, this is the dismal retribution here announced, that awaits the unworthy at the great day.
there—in that region and condition.
shall be weeping and gnashing of teeth. See on Mt 13:42.
14. For many are called, but few are chosen—So Mt 19:30. See on Mt 20:16.
Mt 22:15-40. Entangling Questions about Tribute, the Resurrection, and the Great Commandment, with the Replies. ( = Mr 12:13-34; Lu 20:20-40).
For the exposition, see on Mr 12:13-34.
Mt 22:41-46. Christ Baffles the Pharisees by a Question about David and Messiah. ( = Mr 12:35-37; Lu 20:41-44).
For the exposition, see on Mr 12:35-37.