the Week of Proper 12 / Ordinary 17
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THE MESSAGE
Matthew 22:2
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
“The kingdom of heaven
The Kingdome of heauen is like vnto a certaine King, which made a marriage for his sonne,
The kingdom of heaven is like unto a certain king, which made a marriage for his son,
"The kingdom of heaven may be compared to a king who gave a wedding feast for his son,
"The kingdom of heaven is like a king who held a wedding feast for his son.
"The kingdom of heaven is like a king who prepared a wedding feast for his son.
"The kingdom of heaven may be compared to a king who gave a wedding feast for his son.
"The kingdom of heaven may be compared to a king who gave a wedding feast for his son.
"The kingdom of heaven may be compared to a king who gave a wedding feast for his son.
"The kingdom of heaven is like a king who prepared a wedding banquet for his son.
The kingdom of heaven is like what happened when a king gave a wedding banquet for his son.
"The Kingdom of Heaven is like a king who prepared a wedding feast for his son,
The kingdom of the heavens has become like a king who made a wedding feast for his son,
"God's kingdom is like a king who prepared a wedding feast for his son.
The kingdome of heauen is like vnto a certaine King which maried his sonne,
The kingdom of heaven is like a king who gave a marriage-feast for his son.
"The Kingdom of heaven is like this. Once there was a king who prepared a wedding feast for his son.
"The kingdom of heaven may be compared to a man—a king—who gave a wedding celebration for his son.
The kingdom of Heaven is compared to a man, a king, who made a wedding feast for his son.
The kingdom of heaven is likened unto a certain king, who made a marriage feast for his son,
The kingdom of heaven is like a certain king, who made a feast when his son was married,
"The Kingdom of Heaven is like a certain king, who made a marriage feast for his son,
"The kingdom of heaven may be compared to a king who gave a wedding banquet for his son.
The kingdom of heaven resembles a royal person who made a feast to his son;
The kingdom of heaven is like to a royal person, who made a feast for his son.
The kyngdome of heauen is lyke vnto a man that was a kyng, which made a mariage for his sonne.
The kingdom of heaven is likened unto a certain king, which made a marriage feast for his son,
"The Kingdom of Heaven is like a certain king, who made a marriage feast for his son,
who made a marriage-feast for his son.
"The Kingdom of the Heavens," He said, "may be compared to a king who celebrated the marriage of his son,
and seide, The kyngdom of heuenes is maad lijk to a kyng that made weddyngis to his sone.
The kingdom of heaven is likened to a man [who was] a king, who made a marriage feast for his son,
The kingdom of heaven is like to a certain king, who made a marriage for his son,
"The kingdom of heaven can be compared to a king who gave a wedding banquet for his son.
"The kingdom of heaven is like a certain king who arranged a marriage for his son,
"The Kingdom of Heaven can be illustrated by the story of a king who prepared a great wedding feast for his son.
"The holy nation of heaven is like a king who gave a wedding supper for his son.
"The kingdom of heaven may be compared to a king who gave a wedding banquet for his son.
The kingdom of the heavens hath become like a man, a king, - who made a marriage-feast for his son;
The kingdom of heaven is likened to a king who made a marriage for his son.
"The kingdom of heaven may be compared to a king who gave a marriage feast for his son,
The kingdome of heve is lyke vnto a certayne kynge which maryed his sonne
`The reign of the heavens was likened to a man, a king, who made marriage-feasts for his son,
The kingdome of heauen is like vnto a kynge, which maried his sonne.
the kingdom of the Messiah is such, as when a certain king made a wedding-feast for his son.
"The Boss's place is like a big rancher who planned a BBQ for his son's wedding.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
kingdom: Matthew 13:24, Matthew 13:31-33, Matthew 13:44-47, Matthew 25:1, Matthew 25:14
which: Matthew 25:1-13, Psalms 45:10-16, John 3:29, John 3:30, 2 Corinthians 11:2, Ephesians 5:24-32, Revelation 19:7-9
Reciprocal: Genesis 29:22 - and made Deuteronomy 17:10 - General Judges 14:10 - made there Esther 2:18 - made a great Isaiah 66:4 - when I called Jeremiah 13:5 - as Daniel 9:26 - the prince Matthew 3:2 - for Matthew 20:1 - the kingdom Luke 5:34 - bridegroom Luke 14:16 - A certain Luke 15:23 - the fatted Revelation 19:9 - Blessed
Cross-References
But God said, "That's not what I mean. Your wife, Sarah, will have a baby, a son. Name him Isaac (Laughter). I'll establish my covenant with him and his descendants, a covenant that lasts forever.
They arrived at the place to which God had directed him. Abraham built an altar. He laid out the wood. Then he tied up Isaac and laid him on the wood. Abraham reached out and took the knife to kill his son.
"Don't lay a hand on that boy! Don't touch him! Now I know how fearlessly you fear God; you didn't hesitate to place your son, your dear son, on the altar for me."
So Solomon broke ground, launched construction of the house of God in Jerusalem on Mount Moriah, the place where God had appeared to his father David. The precise site, the threshing floor of Araunah the Jebusite, had been designated by David. He broke ground on the second day in the second month of the fourth year of his rule. These are the dimensions that Solomon set for the construction of the house of God: ninety feet long and thirty feet wide. The porch in front stretched the width of the building, that is, thirty feet; and it was thirty feet high. The interior was gold-plated. He paneled the main hall with cypress and veneered it with fine gold engraved with palm tree and chain designs. He decorated the building with precious stones and gold from Parvaim. Everything was coated with gold veneer: rafters, doorframes, walls, and doors. Cherubim were engraved on the walls. He made the Holy of Holies a cube, thirty feet wide, long, and high. It was veneered with six hundred talents (something over twenty-two tons) of gold. The gold nails weighed fifty shekels (a little over a pound). The upper rooms were also veneered in gold. He made two sculptures of cherubim, gigantic angel-like figures, for the Holy of Holies, both veneered with gold. The combined wingspread of the side-by-side cherubim (each wing measuring seven and a half feet) stretched from wall to wall, thirty feet. They stood erect facing the main hall. He fashioned the curtain of violet, purple, and crimson fabric and worked a cherub design into it. He made two huge free-standing pillars, each fifty-two feet tall, their capitals extending another seven and a half feet. The top of each pillar was set off with an elaborate filigree of chains, like necklaces, from which hung a hundred pomegranates. He placed the pillars in front of The Temple, one on the right, and the other on the left. The right pillar he named Jakin (Security) and the left pillar he named Boaz (Stability).
"This is how much God loved the world: He gave his Son, his one and only Son. And this is why: so that no one need be destroyed; by believing in him, anyone can have a whole and lasting life. God didn't go to all the trouble of sending his Son merely to point an accusing finger, telling the world how bad it was. He came to help, to put the world right again. Anyone who trusts in him is acquitted; anyone who refuses to trust him has long since been under the death sentence without knowing it. And why? Because of that person's failure to believe in the one-of-a-kind Son of God when introduced to him.
By faith, Abraham, at the time of testing, offered Isaac back to God. Acting in faith, he was as ready to return the promised son, his only son, as he had been to receive him—and this after he had already been told, "Your descendants shall come from Isaac." Abraham figured that if God wanted to, he could raise the dead. In a sense, that's what happened when he received Isaac back, alive from off the altar.
Gill's Notes on the Bible
The kingdom of heaven is like unto a certain king,.... The Gospel dispensation which had now taken place, the methods of divine grace in it, and the behaviour of men under it, may be fitly illustrated by the following simile, or parable; the design of which is to express the great love of God the Father, who is represented by this
certain king, in espousing any of the children of men to his own son: as, that he a king, who is the King of kings, and Lord of Lords, should concern himself in this manner; and especially, that he should espouse such mean and unworthy creatures to his own, his only, and beloved son, his equal, and his heir: also, the view of it is to set forth the plenteous provisions of grace made under the Gospel dispensation in the word and ordinances; the great neglect and contempt of these by the Jews, who were externally called unto them; the wrath of God upon them for their abuse of them, and ill usage of his servants; the calling of the vilest among them, or of the Gentiles, and how far persons may go in a profession of religion without the wedding garment, and at last be lost:
which made a marriage for his son: which may be understood either of contracting and bringing him into a marriage relation, or of making a marriage feast on that account: in the former sense, the persons concerned are the Father, the bridegroom, and the bride: the parties contracted are the Son of God and sinful creatures. The bridegroom is no other than the only begotten of God the Father, his only Son and heir, the Maker and Governor of the universe, who has all the, perfections of the Deity, and fulness of the Godhead in him; and, as mediator, has all accomplishments and, excellencies; he has all the riches of grace and glory; all the treasures of wisdom and knowledge; all loveliness, beauty, and amiableness in his person, and everything to recommend him as the chiefest among ten thousand: on the other hand, the bride is the church, which consists of a set of persons chosen by God, in Christ, before the foundation of the world; who were considered as sinless creatures, and viewed as such when first betrothed to Christ in the everlasting covenant: but for the further demonstration of his love to them, were suffered to fall in Adam, with the rest of mankind, and to be scattered abroad; when they lost the image of God, came short of his glory, passed under a sentence of condemnation, became liable to the curse of the law, and eternal death; were defiled and polluted in their nature, and in their estate became bankrupts and beggars; and yet this hindered not the consummation of the marriage between Christ and them. The person that contracted this relation between them, is the Father of Christ, who chose them for him to be his spouse and bride; brought and presented them to him, as he did Eve to Adam before the fall; and gave them to him, and made them one body and flesh with him, in the everlasting covenant; and draws them, and brings them to him by his powerful grace, in the effectual calling; there was a secret betrothing of all these persons to him in eternity, at his own request, and the full consent of his Father, who had the disposal of them; there is an open espousal of them, as particular persons, at conversion; and there will be a more public and general consummate marriage of them, at the last day, when they are all called by grace, and brought home: moreover, this may be understood of the marriage feast which the Father makes on this extraordinary account. So the Syriac version renders the word by ×שת×ת×, "a feast"; and in this sense is it used by the Septuagint in Genesis 29:22 by which is meant, not the latter day glory, or marriage feast of the Lamb, to which only saints will be invited, and partake of; nor the ultimate glory, when all the elect shall go with Christ into the marriage chamber, and spend an eternity in endless and unspeakable felicity with him; nor the spiritual blessings of grace enjoyed by believers now; but the external ministry of the word and ordinances, which are a feast of fat things, a rich entertainment, the particulars of which are after given; which many are invited to, who never partake thereof, and others do, and yet destitute of the grace of God; for both good and bad were guests at this feast. The allusion is to the custom of the Jews, and of other nations, in making feasts and grand entertainments at such times. The Jews used to make feasts both at espousals, and at marriage: hence we g read of סע××ת ××ר×ס××, "a feast of espousals", and of × ×ש××××
סע××ת, "a marriage feast": the reference here is to the latter; and which used to be made at the charge of the father: for so runs one of their canons h:
"a father marries his son, ××¢×©× ×× ×שת×, "and makes a feast for him", and the expense is the father's &c.''
g T. Bab. Yebamot, fol. 43. 1, 2. h Maimon. Hilch. Nechalot, c. 9. sect. 13. Vid. Misn. Sheviith, c. 7. sect. 4. & Juchasin, fol. 88. 1.
Barnes' Notes on the Bible
The kingdom of heaven - See the notes at Matthew 3:2. The idea here is, âGod deals with man in his kingdom, or in regard to the dispensation of the gospel, as a certain king did,â etc. This parable refers, undoubtedly, to the rejection of the Jews and to the calling of the Gentiles. The gospel, with all its privileges, was offered to the Jewish people; but through their wickedness and pride they rejected it, and all its blessings were offered to the Gentiles and accepted. This is the general truth. Many circumstances are thrown in to fill out the narrative which cannot be particularly explained.
A marriage for his son - Rather a âmarriage-feast,â or a feast on the occasion of the marriage of his son. The king here doubtless represents God providing for the salvation of the world.
