the Third Week after Easter
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Verse- by-Verse Bible Commentary
New American Standard Bible
Bible Study Resources
Nave's Topical Bible - Covetousness; Feasts; Hospitality; Jesus, the Christ; Jesus Continued; Kingdom of Heaven; Wicked (People); Worldliness; Thompson Chain Reference - Call, Divine; Divine; Feasts; God; Invitations, Divine; Invitations-Warnings; Leaders; Men of God; Messengers, God's; Prophets; Religious; Social Functions; Social Life; Wedding Feasts; The Topic Concordance - Kingdom of God; Torrey's Topical Textbook - Call of God, the; Marriage; Parables;
Bridgeway Bible Commentary
124. The royal wedding feast (Matthew 22:1-14)
Throughout the Old Testament period and into the New, God sent his messengers to Israel, but the people ignored his message. God was like a king who invited people to a wedding feast for his son, but when the time for the feast arrived, they refused to come (Matthew 22:1-5). This was a picture of the refusal of the Jews to accept Jesus’ message and enter the kingdom of God. Their rejection of Jesus would bring God’s judgment upon them and result in the destruction of Jerusalem (Matthew 22:6-7). Meanwhile, the invitation that the Jews refused went to the Gentiles instead, and there was a great response (Matthew 22:8-10).
However, not all the people who responded to the invitation were genuine. Some were like the man who thought he would like to go to the feast, but was either too lazy or too busy with his own affairs to prepare himself properly. The king had issued an invitation to all, but he denied entrance to those who wanted to gain the benefits of his feast without changing their self-centred ways. Jesus invited all to enter his kingdom, but there was no place for those who said they believed but showed no change in their attitudes and behaviour (Matthew 22:11-14; cf. 7:21-23; 11:29; 13:20-21; 16:24).
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Text Courtesy of BibleSupport.com. Used by Permission.
Flemming, Donald C. "Commentary on Matthew 22:3". "Fleming's Bridgeway Bible Commentary". https://www.studylight.org/commentaries/bbc/matthew-22.html. 2005.
Coffman's Commentaries on the Bible
And sent forth his servants to call them that were bidden to the marriage feast: and they would not come.
Israel had long known of that approaching appointment to receive and honor the King’s Son when he should appear in their midst. Their whole nation had been protected and nurtured through long history for the specific purpose of equipping them to recognize and hail their Messiah when he came. The first of those servants sent to announce that the great feast was at hand was John the Baptist. They rejected him. They also rejected the apostles, mistreating them and bluntly rejecting the invitation, offering no excuse, but simply refusing to come to the marriage feast.
Coffman's Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.
Coffman, James Burton. "Commentary on Matthew 22:3". "Coffman's Commentaries on the Bible". https://www.studylight.org/commentaries/bcc/matthew-22.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.
Barnes' Notes on the Whole Bible
And sent forth his servants - These represent the messengers that God has sent to invite people to his kingdom.
To call them that were bidden - That is, to give notice to those who had before been invited that the feast was ready. It appears that there were two invitations - one considerably previous to the time of the feast, that they might have opportunity to prepare for it, and the other to give notice of the precise time when they were expected.
The wedding - The marriage-feast. The same word in the original as in Matthew 22:2.
They would not come - They might have come if they had chosen, but they would not. So all the difficulty that sinners ever labour under in regard to salvation is in the will. It is a fixed determination not to come and be saved. See the notes at John 5:45.
These files are public domain.
Barnes, Albert. "Commentary on Matthew 22:3". "Barnes' Notes on the Whole Bible". https://www.studylight.org/commentaries/bnb/matthew-22.html. 1870.
Smith's Bible Commentary
Chapter 22
And Jesus answered and spake unto them again by parables ( Matthew 22:1 ),
Now He is still there, and He is laying on them these parables.
And He said, The kingdom of heaven is like unto a certain king, which made a marriage for his son. And he sent forth his servants to call them that were bidden to the wedding: and they would not come ( Matthew 22:1-3 ).
There was first of all those who were bidden to the wedding. His son is getting married, and the servants were sent to those that were bidden. They would not come.
Again he sent forth other servants, saying, Tell them which are bidden, Behold, I've prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: and the remnant took the servants, and entreated them spitefully and slew them. But when the king heard thereof, he was angry: and he sent forth his armies, and destroyed those murderers, and burned up their city. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So the servants went out in the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: and he said unto him, Friend, how is it that you came in not having a wedding garment? And he was speechless. And then the king said to the servants, Bind him hand and foot, take him away, and cast him into outer darkness; and there shall be weeping and gnashing of teeth. For many are called, but few are choice ( Matthew 22:4-14 ).
Now herein is a very descriptive parable, which is prophetic in its nature for the wedding feast of the son. First of all, the servants sent to those who were bidden, the guests, and they refused to come. The gospel was first brought by Jesus Christ to the Jews. They refused it. Now the wedding is all set. Everything is ready. The sacrifice has been made. Now the servants are to go out and to bid them, come, but they begin to go to their farm and to merchandise. And this is the preaching by the apostles to the Jews, after the death of Jesus, but still their refusal to come. Then the Lord commanded that they go.
And first of all, the king was angry at those bidden guests. And he sent his armies, and they destroyed them, and burned the city. This of course is what happened when Titus came and burned the city of Jerusalem, and destroyed the people because they refused to come; thus, the judgement of God through Titus. And Jesus is predicting that particular event, the burning of the city of Jerusalem.
When I was there I was taken on some archaeological digs, where this man has dug down under his house through several centuries, really of archaeological artifacts. And partway down, there is a layer of ash, about six inches thick, which is the ash from the burning of the city of Jerusalem in 70A. D. by Titus. And it's quite remarkable to look at that layer of ashes, and to realize what it does represent.
Now Jesus predicted that, the burning of the city and then sent them out to the highways and byways, out unto the Gentiles, bid them all, whoever to come in. And so the gospel coming to us.
Now even though we are bid on to come to the feast, it is necessary that we have on the wedding garments. It's necessary that we'll be clothed in the righteousness, which is of Christ, through faith. There are some who are trying to come without the proper clothing. There are some who have not put on that righteousness through faith of Christ, but are trying to come in their own righteousness, or by their own efforts, or by their own good works. They'll never make it, when the king makes the examinations of the guest. If you are not clothed in that robe of righteousness, through the faith of Christ, you will be cast out. But that's just a plain, straight warning of the Lord.
Then the Pharisees, took counsel how they might entangle him in his talk. And they sent out to him their disciples with the Herodians. They said unto him, Master, we know that thou art true, you teach the way of God in truth, neither do you care for any man, [that is, you're not a respecter of men] nor do you regard the person of men ( Matthew 22:15-16 ).
You don't bow and scrape to the rich and all, no respecter of people's persons. "We know that what you say is true. You are a man of truth. You are a straight shooter. Tell us therefore, What do you think? Is it lawful to give tribute or pay taxes to Caesar, or not?"
But Jesus perceived their wickedness, and he said, Why do you tempt me, you hypocrites? ( Matthew 22:18 )
They figured that the question, and it was a very sharp and shrewd question, if Jesus said "yes, it is lawful to pay tribute to Caesar", then all of the Jews would have hated Him. They would have turned from Him. They would have said, "He is a traitor. He is a collaborator with the Romans. And they would have turned against Him. You remember they had said to Jesus earlier, "We are not under bondage to any men." I mean they really didn't consider themselves the slaves of Rome. Even though they were subject to Rome, they didn't consider it and they hated paying those taxes.
If Jesus said, "No, it is not lawful," then they would have gone right on down and reported Him to the Roman officials and had Him arrested, and imprisoned for advocating a tax revolt. So Jesus recognizing that they were trying to trap Him, that it is a trick, He said, "Why are you trying to trap me, you hypocrites?" He said,
Give me a coin, one of your tribute money. And so they brought him a denarius. And He said unto them, Whose is this image and superscription? [And in no doubt held it up, and showed them that inscription of Caesar that was on the coin.] They said unto him, Caesar's; [He flipped it back,] and he said to them, Then render therefore to Caesar the things which are Caesar's; and unto God the things which are God's. When they heard these words, they marvelled, and they left him, and went their way ( Matthew 22:19-22 ).
Hey, got out of that one.
Now the same day there came to him the Sadducees, which say there is no resurrection ( Matthew 22:23 ),
They do not believe in the resurrection, angels, spirits. They were the materialists, the rationalists of their day.
and they asked him, saying, Master, Moses said, If a man die having no children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brothers: and the first, when he had married a wife, died, and did not have any children, and he left his wife to his brother: But likewise the second also, and the third, and all the way to the seventh. And last of all the woman died also. Therefore in the resurrection whose wife shall she be of the seven? for they all had her ( Matthew 22:23-28 ).
And of course they thought that they were making the idea of the resurrection seem ludicrous. As there are those even today, who not understanding the resurrection, erring, because they do not know the scripture and the power of God, and try to make the resurrection seem ludicrous.
For instance, if you've had a heart transplant, in the resurrection, you're both Christians, which body does the heart go with? Or there have been people buried on the prairies, whose bodies have returned to dust. The chemicals went back into the soil and the grassroots went down, and drew those chemicals out of the soil that were once a part of another person's body, and the cow ate the grass with these chemicals which were part of someone else's body. And you drank the milk that came from the cow, and assimilated some of those same chemicals, that were once a part from someone else's body. So in the resurrection which body do these chemicals go in?
And they tried to make the idea of the resurrection seem ludicrous. That was the whole idea here, making the resurrection an event seemed to be a ludicrous thing.
And Jesus said, You err, because you don't know the scriptures ( Matthew 22:29 ),
And many people err, because they don't know the scriptures. And with them,
they did not know the power of God ( Matthew 22:29 ).
For in the resurrection, number one, as far as the cows and transplanted hearts and all, Paul said, "Some of you will say: how are the dead raised, and with what body do they come?" And he said, "Don't you realize that when you plant a seed into the ground, all you plant is a bare grain, and God gives it a body that pleases Him?"( 1 Corinthians 15:35-37 ) Actually so that that which you plant is not that which comes out of the ground, because all you plant is the bare grain. God gives it a body as pleases Him.
We'll have new bodies. We know that when this earthly tent, or tabernacle, the body in which we live is dissolved, we have a building of God not made with hands, eternal in the heavens. But people don't know the scriptures and so they make all kinds of hypothetical problems. Now they were doing the same things. Jesus said,
For in the resurrection they neither marry, or are given in marriage, but are as the angels of God in heaven ( Matthew 22:30 ).
Now the purpose, of course, of marrying is to establish a good, secure environment in which to raise the children. That's God's purpose for marriage. To bring two lives together in love, in order that they might provide a good, healthy environment for the children to grow up in, an environment that is secure, an environment that is filled with love. Inasmuch as we will not be having children in heaven, we will be as the angels, who neither marry nor are given in marriage.
Just what we will be like, the Lord has left a few surprises for us. And we really don't know. Anything that we offer would be sheer speculation, and that's worthless.
But as touching the resurrection of the dead ( Matthew 22:31 ),
Now they didn't believe in that. Jesus said,
have you not read that which was spoken unto you by God, saying, I am the God of Abraham, the God of Isaac, and the God of Jacob? ( Matthew 22:31-32 )
God said this in Exodus 3:6 ,after Abraham, Isaac and Jacob were physically dead, He said:
God is not the God of the dead, but of the living ( Matthew 22:32 ).
So they were still living. They were resurrected, living in their resurrected bodies. And when the multitude heard this, they were astonished at His doctrine.
But when the Pharisees heard that he had put the Sadducees to silence, [He really shut them up] they were gathered together. Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Master which is the great commandment in the law? And Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, This is the first and the great commandment. The second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets ( Matthew 22:34-40 ).
Paul said, "The law is fulfilled in love." And he that loveth has fulfilled the law. All of the law and the prophets basically comprehended the word "love", understood by the word, "love".
The law was set forth in negatives. Thou shalt have no other gods. Thou shalt not, thou shalt not. Jesus put it in a very positive way, just love God with all your heart, soul, mind, strength, love your neighbor as yourself. And this is the law. This is basically what the law is declaring, that we should have a loving relationship with God first; that is reflected in a loving relationship with fellow man. This is what the whole Old Testament was all about; the law and the prophets hang on these two.
Now while the Pharisees were gathered together, Jesus asked them, saying, What think ye of the Messiah, whose son is he? ( Matthew 22:41-42 )
Now they did not except Jesus as the Messiah, so He is just talking to them, their opinion when the Messiah comes. What do you think of the Messiah? Whose son is he?
And they said unto him, The son of David ( Matthew 22:42 ).
Now they were anticipating a man. They are still anticipating a man. They do not believe the Messiah is going to be the Son of God. They rejected Jesus because He said He was the Son of God. They were ready to stone Him one day. He said, "I've done a lot of good, for which of those works are you going to stone me?"( John 10:32 ). "Not for the good works you've done," they said, "but because you being a man, are continually making yourself God."
When He was brought before Pilate, Pilate said, "I will not crucify Him. I don't find any cause of death in Him"( Mark 15:14 ). And they said, "We have a law, and by our law He ought to die because He being a man is trying to make Himself the Son of God." Declaring that He is the Son of God, and this was the thing that offended them, and of course this is what provoked this question. "What is the greatest commandment?"
Their Schima is "The Lord our God is one Lord. And thy shalt love the Lord thy God with all thy heart, soul, mind and strength". In the Schima, the Lord our God is one Lord. It is interesting that the word "achad" is used for one. The Lord our God is one Lord. The word "achad" is used. The word "achad" is an interesting word in Hebrew, because it is a word for compound unity.
Now there is another Hebrew word, "yachad" which is absolute unity. an absolute one. Achad is a compound unity. So, that we say that we are one congregation here tonight, but yet it is a compound unity. It is a compound one because there are many of us here, making up the one congregation. Now yachad, the absolute unity, is where it stands alone, complete by itself. Had in the great Schima of Exodus it declared, "The Lord our God is Yachad, one Lord", then there would be absolutely no basis for the teaching of the three persons of the one Godhead. But because the word "achad" is used of compound unity, it has within it the hint of the tri-unity of God, the compound unity, the more than one, and yet the unity within one, one God, manifested in three persons.
But this they could not accept, would not accept, and they were offended with Jesus because He was declaring to them His divinity. And they were ready to stone Him on more than one occasion, as He declared it to them. So the question, "What do you think of Christ, whose son is He?" "He is the son of David". That is, He is a man. He is not the Son of God. He is the son of David.
Now God promised to David that He would give to him a son to sit upon the throne forever. And so the son of David was a common title for the Messiah. You remember the blind men were saying, "Jesus thou son of David, have mercy on us." Common title for the Messiah. But though He was the son of David, He was much more, He was also the Son of God.
Paul the apostle, as he opens his epistle to the Romans, declares unto them, as he is writing verse three, "Concerning His Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead"( Romans 1:3-4 ). Yes, coming from Mary, He was of the seed of David, but coming from God, He was the Son of God declared to be the Son of God, with power by His resurrection from the dead.
So they answered Him, "The son of David."
He said unto them, How then does David in the spirit call Him Lord, saying, The Lord said unto my Lord, Sit down on my right hand, until I make thine enemies thy footstool ( Matthew 22:43-44 ).
Now in Psalm 110 , one of those beautiful psalms prophesying the Messiah, recognized to be such, David opens that prophetic psalm with the statement, "The Lord", that is Jehovah or Yahweh, "said unto my Lord Adonai, sit down on my right hand, until I make thine enemies thou footstool"( Psalms 110:1 ). David is referring to the Messiah as his Lord.
Now if the Messiah is the son of David, then how is it that David calls Him, Lord? No father in that patriarchal society would ever call his son, "Lord". That was an absolute forbidden no, no. It was totally foreign to their whole culture and society where the father ruled until he died. Their authority and rule always went back to the father. That was as deeply engrained in their culture as anything, and never under any circumstance would a father call his son, "Lord". But that was the title by which the sons always addressed their fathers, for the father was the lord over his son, even after he was married, until the father died and the son would refer to his father as "lord".
Now, if Jesus is the son of David, then how is it that David by the spirit-- again notice that even Jesus recognizes that the writings of David were inspired by the Spirit of God? Peter when he was quoting one of David's psalms in Acts declared: "The Holy Ghost or the Holy Spirit by the mouth of David spake saying"( Acts 1:16 ), so recognized that David was a prophet of God; that the Spirit of God spoke through David. How is it then that David would refer to Him as his Lord?
If David then called him Lord, how could he be his son? And no man was able to answer him a word, and after that none of them dare to ask him any more questions ( Matthew 22:45-46 ).
Now Jesus Christ was declared to be the Son of God with power. Jesus said, "My Father bears witness of me". The word "bears witness of me", the Spirit bears witness of me, and my works bear witness of me. He said, "I don't bear witness of myself. If I bore witness of myself, then you would not believe me." But He said, "the Father, He bears witness of me." When Jesus was baptized, the voice of the Father spoke from heaven saying: "This is my beloved Son." Whose Son is He? God said: "He is my Son in whom I am well pleased." When Jesus was transfigured before His disciples on the mount of transfiguration, again, out of the cloud the voice of God said, "this is my beloved Son, hear ye Him"( Matthew 17:5 ).
Now in the Old Testament God bore witness that He was His Song of Solomon 2:7 ,there the Father bears witness that Jesus is the son. And I will declare the degree, "the Lord has said unto me, thou art my Son, this day have I begotten thee." God's declaration of Him in the psalm, "thou art My Son, this day have I begotten thee."
In 2 Samuel, Matthew 7:14 ,where God to David was promising the Messiah from His seed, the Lord said, "and I will be His Father, and He shall be my son." Isaiah 9:6 ,"for unto us a child is born, unto us a Son is given." That's looking at the birth of Christ from the two aspects; from the human aspect, "unto us a child is born: there is born to you this day in the city of David a Savior, which is Christ the Lord" a child is born. But from the divine side: "unto us a Son is given." God gave His only begotten Son. "And the government shall be upon His shoulder, and His name will be called wonderful counselor, the mighty God, the everlasting Father, and the prince of peace."
Definite messianic prophecy. And at the increase of His government and the peace, there shall be no end. But He is to be a Son that is given.
"Behold I give you sign," the Lord said to king Ahaz through Isaiah, "A virgin shall conceive and bear a son, and thou shalt call His name, Immanuel"( Isaiah 7:14 ), which being interpreted, "God with us".
"What think ye of Christ, whose son is He?" And that's what it boils down to tonight. The question is still very relevant to each of us. What do you think of the Messiah? What do you think really now of Jesus Christ. Whose son was He? And He is either the son of some man from Nazareth, or He is the Son of God. The preponderance of evidence points to His being the Son of God.
But it's so important your opinion to that question, or your answer to that question is so important, what you personally think of Jesus Christ. Whose Son is He? Now Jesus said, "the Father bears witness of me. The father bore witness in the Old Testament scriptures. The Holy Spirit by the mouth of David spoke saying the Holy Spirit bore witness to Him. The Word bears witness to Him. His works bear witness to Him. Peter said, "we were eyewitnesses, we saw." But also more then that, we have the more sure Word of prophecy.
So that's were it stands tonight, what do you think of Christ, whose Son is He? Next week we get into some very interesting, exciting chapters. First of all twenty-three, and I love twenty-three. I personally just love the way Jesus just laid it on those guys. Now some people say, "that's not very Christ-like. Well, wait a minute; I am loving what Christ is doing. What is so unchrist-like about what Jesus did? Man, I mean He really caught them down, like Romaine never thought of doing.
Then chapter twenty-four becomes very fascinating, because the twenty-fourth chapter Jesus answers the question. "What will be the sign of your coming in the end of the age?" And as we deal with the signs of the coming again of Jesus Christ, in Matthew twenty-four, and as we look at the world around us, hey, we'll realize we're there. And then the events that will take place, when Jesus comes again, as we get into Matthew twenty-five, and the judgment of the nations and all. And so much, much good information in our next lesson.
So we encourage you, read it over carefully this week, get some commentaries; study it. And then let's gather together again next Sunday night for this very fascinating study through Matthew twenty-three through twenty-five.
May the Lord be with you and bless and keep you in His love through the power of His Holy Spirit, as you are enriched in your walk with Jesus Christ day by day as He ministers to you His strength, His power. And may you begin to experience more and more in your own life that power of God's love transforming you and changing you and making you into His image, by His Spirit which dwells within you. In Jesus' name, Amen. "
Copyright © 2014, Calvary Chapel of Costa Mesa, Ca.
Smith, Charles Ward. "Commentary on Matthew 22:3". "Smith's Bible Commentary". https://www.studylight.org/commentaries/csc/matthew-22.html. 2014.
Contending for the Faith
And sent forth his servants to call them that were bidden to the wedding: and they would not come.
And sent forth his servants: As in the parable of the Wicked Tenants, the king sends out his slaves (doulos) to call those who have been invited to the feast. In keeping with Jewish custom, the king will extend two invitations: the first will be sent many months before the wedding and a second will be sent when the banquet is actually ready (Esther 5:8; Esther 6:14). In Jesus’ story, the first invitation is implied but not mentioned.
It is difficult to determine who the servants in this verse actually represent. Obviously, they are faithful ministers of God, but apparently they are not the first to be sent out. The first sent are those who deliver the pre-invitation (see above). Now a second group is sent at banquet time. A third group will follow in verse 4. In the parable of the Wicked Tenants, the servants obviously represent Old Testament prophets who called Israel to bear fruit for God (21:34– 36). The interpretation of this parable is more difficult. If any group represents Old Testament prophets, it seems to be the "first," which the story implies but does not specifically mention. The King gives these servants the job of pre-inviting and pre-preparing Israel for a future Messianic kingdom. In this verse, however, the banquet is
now! All things are ready: it is time to enter and enjoy. Given the eminence of the banquet, these servants may correspond to John the Baptist, Jesus, and the twelve whose message is, "The kingdom of heaven is at hand!" (3:2; 10:7; Mark 1:15). Lenski disagrees that these include John and Jesus because the king’s son is pictured as a servant (slave) sent to call people to his own wedding party? Lenski suggests they are "the apostles and their ringing call on Pentecost and throughout the years following" (849). Either way, the point is the same. The Messianic kingdom has come "upon them" (12:28), and the Jews reject the call.
to call them that were bidden to the wedding: This phrase (kalesai tous keklemenous) is probably a play on words meaning "to call the called" (Robertson 173). In other words, the guests have already been invited and should be ready to come immediately when the king’s messengers arrive. Schedules should already be cleared, appropriate wedding attire arranged, gifts purchased, and personal matters attended to. The king has given them ample notice. It is time for the festivities to begin!
and they would not come: Jesus does not tell us how those who were invited act when they receive the king’s initial invitation, but probably they are joyous and perhaps even boastful to friends and neighbors about their good fortune and status. When the day actually arrives for them to go, however, they refuse to attend. Literally, they "willed not to come." Such reaction accurately depicts the attitude of the Jews when, at long last, the Messiah arrives. Israel has boasted in the fact that someday she will enjoy the Messiah and the attendant Messianic banquet, yet she clearly enjoys the anticipation of the wait more than His arrival. Having grown accustomed to doing things her way, Israel wants no part of a feast, however lavish, where she is not in charge.
This parable places emphasis on the call to come. Jesus uses some form of the Greek word "call" six times in this section. He does not mean a simple summons to a party, but rather He means the relationship God sustains with Israel. God calls as far back as Abraham (Genesis 12:1-3)! Fowler correctly notes that the entire history of Israel is the outworking of that call (176). Given her history, Israel’s ears should have been tuned to hear and heed the
voice of the Almighty. But as Isaiah prophesied, this people’s ears are "dull of hearing" (13:15). Israel willfully refuses to participate in the spiritual feast God has so long prepared for her.
Contending for the Faith reproduced by permission of Contending for the Faith Publications, 4216 Abigale Drive, Yukon, OK 73099. All other rights reserved.
Editor Charles Baily, "Commentary on Matthew 22:3". "Contending for the Faith". https://www.studylight.org/commentaries/ctf/matthew-22.html. 1993-2022.
Dr. Constable's Expository Notes
The parable of the royal wedding banquet 22:1-14
The three parables in this series are similar to three concentric circles in their scope. The scope of the parable of the two sons encompassed Israel’s leaders (Matthew 21:28-32). The parable of the wicked tenant farmers exposed the leaders’ lack of responsibility and their guilt to the people listening in as well as to the leaders themselves (Matthew 21:33-46). This last parable is the broadest of the three. It condemned the contempt with which Israel as a whole had treated God’s grace to her.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Constable, Thomas. DD. "Commentary on Matthew 22:3". "Dr. Constable's Expository Notes". https://www.studylight.org/commentaries/dcc/matthew-22.html. 2012.
Dr. Constable's Expository Notes
Jesus said the kingdom was similar to what the following story illustrated (cf. Matthew 13:24; Matthew 13:31; Matthew 13:33; Matthew 13:44-45; Matthew 13:47; Matthew 20:1). The king represents God the Father. His son, the bridegroom (cf. Matthew 9:15; Matthew 25:1), is Messiah. The wedding feast is the messianic banquet that will take place on earth at the beginning of the kingdom (Matthew 8:11-12; Matthew 25:1; cf. Psalms 132:15; Isaiah 25:6-8; Isaiah 65:13-14; Revelation 21:2). As in the previous parable, the slaves (Gr. douloi) of the king are His prophets (Matthew 21:34-36). [Note: Pentecost, The Parables . . ., pp. 139-40.] They announced the coming of the banquet and urged those whom God invited to it, the Jews, to prepare for it. However most of those who heard about it did not respond to the call to prepare for it. Several writers have taken this invitation as corresponding to the ministries of John the Baptist and Jesus. [Note: E.g., Morgan, p. 263; Walvoord, Matthew: . . ., p. 165; and Toussaint, Behold the . . ., p. 254.]
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Constable, Thomas. DD. "Commentary on Matthew 22:3". "Dr. Constable's Expository Notes". https://www.studylight.org/commentaries/dcc/matthew-22.html. 2012.
Barclay's Daily Study Bible
Chapter 22
JOY AND JUDGMENT ( Matthew 22:1-10 )
22:1-10 Jesus again answered them in parables: "The Kingdom of Heaven is like the situation which arose when a man who was a king arranged a wedding for his son. He sent his servants to summon those who had been invited to the wedding, and they refused to come. He again sent other servants. 'Tell those who have been invited,' he said, 'look you, I have my meal all prepared; my oxen and my specially fattened animals have been killed; and everything is ready. Come to the wedding.' But they disregarded the invitation and went away, one to his estate, and another to his business. The rest seized the servants and treated them shamefully and killed them. The king was angry, and sent his armies, and destroyed those murderers, and set fire to their city. Then he said to his servants, 'The wedding is ready. Those who have been invited did not deserve to come. Go, then, to the highways and invite to the wedding all you may find.' So the servants went out to the roads, and collected all whom they found, both bad and good; and the wedding was supplied with guests."
Matthew 22:1-14 form not one parable, but two; and we will grasp their meaning far more easily and far more fully if we take them separately.
The events of the first of the two were completely in accordance with normal Jewish customs. When the invitations to a great feast, like a wedding feast, were sent out, the time was not stated; and when everything was ready the servants were sent out with a final summons to tell the guests to come. So, then, the king in this parable had long ago sent out his invitations; but it was not till everything was prepared that the final summons was issued--and insultingly refused. This parable has two meanings.
(i) It has a purely local meaning. Its local meaning was a driving home of what had already been, said in the Parable of the Wicked Husbandmen; once again it was an accusation of the Jews. The invited guests who when the time came refused to come, stand for the Jews. Ages ago they had been invited by God to be his chosen people; yet when God's son came into the world, and they were invited to follow him they contemptuously refused. The result was that the invitation of God went out direct to the highways and the byways; and the people in the highways and the byways stand for the sinners and the Gentiles, who never expected an invitation into the Kingdom.
As the writer of the gospel saw it, the consequences of the refusal were terrible. There is one verse of the parable which is strangely out of place; and that because it is not part of the original parable as Jesus told it, but an interpretation by the writer of the gospel. That is Matthew 22:7, which tells how the king sent his armies against those who refused the invitation, and burned their city.
This introduction of armies and the burning of the city seems at first sight completely out of place taken in connexion with invitations to a wedding feast. But Matthew was composing his gospel some time between A.D. 80 and 90. What had happened during the period between the actual life of Jesus and now? The answer is--the destruction of Jerusalem by the armies of Rome in A.D. 70. The Temple was sacked and burned and the city destroyed stone from stone, so that a plough was drawn across it. Complete disaster had come to those who refused to recognize the Son of God when he came.
The writer of the gospel adds as his comment the terrible things which did in fact happen to the nation which would not take the way of Christ. And it is indeed the simple historical fact that if the Jews had accepted the way of Christ, and had walked in love, in humility and in sacrifice they would never have been the rebellious, warring people who finally provoked the avenging wrath of Rome, when Rome could stand their political machinations no longer.
(ii) Equally this parable has much to say on a much wider scale.
(a) It reminds us that the invitation of God is to a feast as joyous as a wedding feast. His invitation is to joy. To think of Christianity as a gloomy giving up of everything which brings laughter and sunshine and happy fellowship is to mistake its whole nature. It is to joy that the Christian is invited; and it is joy he misses, if he refuses the invitation.
(b) It reminds us that the things which make men deaf to the invitation of Christ are not necessarily bad in themselves. One man went to his estate; the other to his business. They did not go off on a wild carousal or an immoral adventure. They went off on the, in itself, excellent task of efficiently administering their business life. It is very easy for a man to be so busy with the things of time that he forgets the things of eternity, to be so preoccupied with the things which are seen that he forgets the things which are unseen, to hear so insistently the claims of the world that he cannot hear the soft invitation of the voice of Christ. The tragedy of life is that it is so often the second bests which shut out the bests, that it is things which are good in themselves which shut out the things that are supreme. A man can be so busy making a living that he fails to make a life; he can be so busy with the administration and the organization of life that he forgets life itself.
(c) It reminds us that the appeal of Christ is not so much to consider how we will be punished as it is to see what we will miss, if we do not take his way of things. Those who would not come were punished, but their real tragedy was that they lost the joy of the wedding feast. If we refuse the invitation of Christ, some day our greatest pain will lie, not in the things we suffer, but in the realization of the precious things we have missed.
(d) It reminds us that in the last analysis God's invitation is the invitation of grace. Those who were gathered in from the highways and the byways had no claim on the king at an; they could never by any stretch of imagination have expected an invitation to the wedding feast, still less could they ever have deserved it. It came to them from nothing other than the wide-armed, open-hearted, generous hospitality of the king. It was grace which offered the invitation and grace which gathered men in.
THE SCRUTINY OF THE KING ( Matthew 22:11-14 )
22:11-14 The king came in to see those who were sitting at table, and he saw there a man who was not wearing a wedding garment. "Friend," he said to him, "how did you come here with no wedding garment?" The man was struck silent. Then the king said to the attendants, "Bind him hands and feet, and throw him out into the outer darkness. There shall be weeping and gnashing of teeth there. For many are called, but few are chosen."
This is a second parable, but it is also a very close continuation and amplification of the previous one. It is the story of a guest who appeared at a royal wedding feast without a wedding garment.
One of the great interests of this parable is that in it we see Jesus taking a story which was already familiar to his hearers and using it in his own way. The Rabbis had two stories which involved kings and garments. The first told of a king who invited his guests to a feast, without telling them the exact date and time; but he did tell them that they must wash, and anoint, and clothe themselves that they might be ready when the summons came. The wise prepared themselves at once, and took their places waiting at the palace door, for they believed that in a palace a feast could be prepared so quickly that there would be no long warning. The foolish believed that it would take a long time to make the necessary preparations and that they would have plenty of time. So they went, the mason to his lime, the potter to his clay, the smith to his furnace, the fuller to his bleaching-ground, and went on with their work. Then, suddenly, the summons to the feast came without any warning. The wise were ready to sit down, and the king rejoiced over them, and they ate and drank. But those who had not arrayed themselves in their wedding garments had to stand outside, sad and hungry, and look on at the joy that they had lost. That rabbinic parable tells of the duty of preparedness for the summons of God, and the garments stand for the preparation that must be made.
The second rabbinic parable told how a king entrusted to his servants royal robes. Those who were wise took the robes, and carefully stored them away, and kept them in all their pristine loveliness. Those who were foolish wore the robes to their work, and soiled and stained them. The day came when the king demanded the robes back. The wise handed them back fresh and clean; so the king laid up the robes in his treasury and bade them go in peace. The foolish handed them back stained and soiled. The king commanded that the robes should be given to the fuller to cleanse, and that the foolish servants should be cast into prison. This parable teaches that a man must hand back his soul to God in all its original purity; but that the man who has nothing but a stained soul to render back stands condemned.
No doubt Jesus had these two parables in mind when he told his own story. What, then, was he seeking to teach? This parable also contains both a local and a universal lesson.
(i) The local lesson is this. Jesus has just said that the king, to supply his feast with guests, sent his messengers out into the highways and byways to gather all men in. That was the parable of the open door. It told how the Gentiles and the sinners would be gathered in. This parable strikes the necessary balance. It is true that the door is open to an men, but when they come they must bring a life which seeks to fit the love which has been given to them. Grace is not only a gift; it is a grave responsibility. A man cannot go on living the life he lived before he met Jesus Christ. He must be clothed in a new purity and a new holiness and a new goodness. The door is open, but the door is not open for the sinner to come and remain a sinner, but for the sinner to come and become a saint.
(ii) This is the permanent lesson. The way in which a man comes to anything demonstrates the spirit in which he comes. If we go to visit in a friend's house, we do not go in the clothes we wear in the shipyard or the garden. We know very well that it is not the clothes which matter to the friend. It is not that we want to put on a show. It is simply a matter of respect that we should present ourselves in our friend's house as neatly as we can. The fact that we prepare ourselves to go there is the way in which we outwardly show our affection and our esteem for our friend. So it is with God's house. This parable has nothing to do with the clothes in which we go to church; it has everything to do with the spirit in which we go to God's house. It is profoundly true that church-going must never be a fashion parade. But there are garments of the mind and of the heart and of the soul--the garment of expectation, the garment of humble penitence, the garment of faith, the garment of reverence--and these are the garments without which we ought not to approach God. Too often we go to God's house with no preparation at all; if every man and woman in our congregations came to church prepared to worship, after a little prayer, a little thought, and a little self-examination, then worship would be worship indeed--the worship in which and through which things happen in men's souls and in the life of the Church and in the affairs of the world.
HUMAN AND DIVINE RIGHT ( Matthew 22:15-22 )
22:15-22 Then the Pharisees came, and tried to form a plan to ensnare him in his speech. So they sent their disciples to him, along with the Herodians. "Teacher," they said, "we know that you are true, and that you teach the way of God in truth, and that you never allow yourself to be swayed by any man, for you are no respecter of persons. Tell us, then, your opinion--is it right to pay tribute to Caesar, or not?" Jesus was well aware of their malice. "Hypocrites," he said, "why do you try to test me? Show me the tribute coin." They brought him a denarius. "Whose image is this," he said to them, "and whose inscription?" "Caesar's," they said to him. "Well then," he said to them, "render to Caesar the things which are Caesar's, and to God the things which are God's." When they heard this answer, they were amazed, and left him and went away.
Up to this point we have seen Jesus, as it were, on the attack. He had spoken three parables in which he had plainly indicted the orthodox Jewish leaders. In the parable of the two sons ( Matthew 21:28-32) the Jewish leaders appear under the guise of the unsatisfactory son who did not do his father's will. In the parable of the wicked husbandmen ( Matthew 21:33-46) they are the wicked husbandmen. In the parable of the king's feast ( Matthew 22:1-14) they are the condemned guests.
Now we see the Jewish leaders launching their counterattack; and they do so by directing at Jesus carefully formulated questions. They ask these questions in public, while the crowd look on and listen, and their aim is to make Jesus discredit himself by his own words in the presence of the people. Here, then, we have the question of the Pharisees, and it was subtly framed. Palestine was an occupied country and the Jews were subject to the Roman Empire; and the question was: "Is it, or is it not, lawful to pay tribute to Rome?"
There were, in fact, three regular taxes which the Roman government exacted. There was a ground tax; a man must pay to the government one tenth of the grain, and one fifth of the oil and wine which he produced; this tax was paid partly in kind, and partly in a money equivalent. There was income tax, which was one per cent of a man's income. There was a poll tax; this tax had to be paid by every male person from the age of fourteen to the age of sixty-five, and by every female person from the age of twelve to sixty-five; it amounted to one denarius ( G1220) --that is what Jesus called the tribute coin--and was the equivalent of about 4p, a sum which is to be evaluated in the awareness that 3p was the usual day's wage for a working-man. The tax in question here is the poll tax.
The question which the Pharisees asked set Jesus a very real dilemma. If he said that it was unlawful to pay the tax, they would promptly report him to the Roman government officials as a seditious person and his arrest would certainly follow. If he said that it was lawful to pay the tax, he would stand discredited in the eyes of many of the people. Not only did the people resent the tax as everyone resents taxation; they resented it even more for religious reasons. To a Jew God was the only king; their nation was a theocracy; to pay tax to an earthly king was to admit the validity of his kingship and thereby to insult God. Therefore the more fanatical of the Jews insisted that any tax paid to a foreign king was necessarily wrong. Whichever way Jesus might answer--so his questioners thought-he would lay himself open to trouble.
The seriousness of this attack is shown by the fact that the Pharisees and the Herodians combined to make it, for normally these two parties were in bitter opposition. The Pharisees were the supremely orthodox, who resented the payment of the tax to a foreign king as an infringement of the divine right of God. The Herodians were the party of Herod, king of Galilee, who owed his power to the Romans and who worked hand in glove with them. The Pharisees and the Herodians were strange bed-fellows indeed; their differences were for the moment forgotten in a common hatred of Jesus and a common desire to eliminate him. Any man who insists on his own way, no matter what it is, will hate Jesus.
This question of tax-paying was not of merely historical interest. Matthew was writing between A.D. 80 and 90. The Temple had been destroyed in A.D. 70. So long as it stood, every Jew had been bound to pay the half-shekel Temple tax. After the destruction of the Temple, the Roman government demanded that that tax should be paid to the temple of Jupiter Capitolinus in Rome. It is obvious how bitter a regulation that was for a Jew to stomach. The matter of taxes was a real problem in the actual ministry of Jesus; and it was still a real problem in the days of the early Church.
But Jesus was wise. He asked to see a denarius, which was stamped with the Emperor's head. In the ancient days coinage was the sign of kingship. As soon as a king came to the throne he struck his own coinage; even a pretender would produce a coinage to show the reality of his kingship; and that coinage was held to be the property of the king whose image it bore. Jesus asked whose image was on the coin. The answer was that Caesar's head was on it. "Well then," said Jesus, "give it back to Caesar; it is his. Give to Caesar what belongs to him; and give to God what belongs to him."
With his unique wisdom Jesus never laid down rules and regulations; that is why his teaching is timeless and never goes out of date. He always lays down principles. Here he lays down a very great and very important one.
Every Christian man has a double citizenship. He is a citizen of the country in which he happens to live. To it he owes many things. He owes the safety against lawless men which only settled government can give; he owes all public services. To take a simple example, few men are wealthy enough to have a lighting system or a cleansing system or a water system of their own. These are public services. In a welfare state the citizen owes still more to the state--education, medical services, provision for unemployment and old age. This places him under a debt of obligation. Because the Christian is a man of honour, he must be a responsible citizen; failure in good citizenship is also failure in Christian duty. Untold troubles can descend upon a country or an industry when Christians refuse to take their part in the administration and leave it to selfish, self-seeking, partisan, and unchristian men. The Christian has a duty to Caesar in return for the privileges which the rule of Caesar brings to him.
But the Christian is also a citizen of heaven. There are matters of religion and of principle in which the responsibility of the Christian is to God. It may well be that the two citizenships will never clash; they do not need to. But when the Christian is convinced that it is God's will that something should be done, it must be done; or, if he is convinced that something is against the will of God, he must resist it and take no part in it. Where the boundaries between the two duties lie, Jesus does not say. That is for a man's own conscience to test. But a real Christian--and this is the permanent truth which Jesus here lays down--is at one and the same time a good citizen of his country and a good citizen of the Kingdom of Heaven. He will fail in his duty neither to God nor to man. He will, as Peter said, "Fear God. Honour the emperor" ( 1 Peter 2:17).
THE LIVING GOD OF LIVING MEN ( Matthew 22:23-33 )
22:23-33 On that day the Sadducees, who deny that there is any resurrection, came to him, and questioned him. "Teacher," they said, "Moses said, 'If anyone dies without children, his brother shall marry his wife, and shall raise up a family for his brother.' Amongst us there were seven brothers. The first married and died, and, since he had no children, he left his wife to his brother. The same thing happened with the second and the third, right to the end of the seven of them. Last of all the woman died. Of which of the seven will she be the wife in the resurrection? For they all had her." Jesus answered: "You are in error, because you do not know the Scriptures or the power of God. In the resurrection they neither marry nor are married, but they are as the angels in heaven. Now, in regard to the resurrection of the dead, have you never read what God said, 'I am the God of Abraham, the God of Isaac, and the God of Jacob.' God is not the God of dead men, but of those who live." When the crowds heard this answer, they were amazed at his teaching.
When the Pharisees had made their counter-attack on Jesus and been routed, the Sadducees took up the battle.
The Sadducees were not many in number; but they were the wealthy, the aristocratic, and the governing class. The chief priests, for instance, were Sadducees. In politics they were collaborationist; quite ready to cooperate with the Roman government, if co-operation was the price of the retention of their own privileges. In thought they were quite ready to open their minds to Greek ideas. In their Jewish belief they were traditionalists. They refused to accept the oral and scribal law, which to the Pharisees was of such paramount importance. They went even further; the only part of scripture which they regarded as binding was the Pentateuch, the Law par excellence, the first five books of the Old Testament. They did not accept the prophets or the poetical books as scripture at all. In particular they were at variance with the Pharisees in that they completely denied any life after death, a belief on which the Pharisees insisted. The Pharisees indeed laid it down that any man who denied the resurrection of the dead was shut out from God.
The Sadducees insisted that the doctrine of life after death could not be proved from the Pentateuch. The Pharisees said that it could and it is interesting to look at the proofs which they adduced. They cited Numbers 18:28 which says, "You shall give the Lord's offering to Aaron the priest." That is permanent regulation; the verb is in the present tense; therefore Aaron is still alive! They cited Deuteronomy 31:16: "This people will rise," a peculiarly unconvincing citation, for the second half of the verse goes on, "and play the harlot after the strange gods of the land"! They cited Deuteronomy 32:39: "I kill and I make alive." Outside the Pentateuch they cited Isaiah 26:19: "Thy dead shall live." It cannot be said that any of the citations of the Pharisees were really convincing; and no real argument for the resurrection of the dead had ever been produced from the Pentateuch.
The Pharisees were very definite about the resurrection of the body. They discussed recondite points--Would a man rise clothed or unclothed? If clothed, would he rise with the clothes in which he died, or other clothes? They used 1 Samuel 28:14 (the witch of Endor's raising of the spirit of Samuel at the request of Saul) to prove that after death men retain the appearance they had in this world. They even argued that men rose with the physical defects with which, and from which they died--otherwise they would not be the same persons! All Jews would be resurrected in the Holy Land, so they said that under the earth there were cavities and, when a Jew was buried in a foreign land, his body rolled through these cavities until it reached the homeland. The Pharisees held as a primary doctrine the bodily resurrection of the dead; the Sadducees completely denied it.
The Sadducees produced a question which, they believed, reduced the doctrine of the resurrection of the body to an absurdity. There was a Jewish custom called Levirate Marriage. How far it was ever carried out in practice is very doubtful. If a man died childless, his brother was under obligation to marry the widow, and to beget children for his brother; such children were legally regarded as the brother's children. If the man refused to marry the widow, they must both go to the elders. The woman must loosen the man's shoe, spit in his face, and curse him; and the man was thereafter under a stigma of refusal ( Deuteronomy 25:5-10). The Sadducees cited a case of Levirate Marriage in which seven brothers, each dying childless, one after another married the same woman; and then asked, "When the resurrection takes place, whose wife will this much-married woman be?" Here indeed was a catch question.
Jesus began by laying down one principle--the whole question starts from a basic error, the error of thinking of heaven in terms of earth, and of thinking of eternity in terms of time. Jesus' answer was that anyone who reads scripture must see that the question is irrelevant, for heaven is not going to be simply a continuation or an extension of this world. There will be new and greater relationships which will far transcend the physical relationships of time.
Then Jesus went on to demolish the whole Sadducean position. They had always held that there was no text in the Pentateuch which could be used to prove the resurrection of the dead. Now, what was one of the commonest titles of God in the Pentateuch? "The God of Abraham, and of Isaac, and of Jacob." God cannot be the God of dead men and of mouldering corpses. The living God must be the God of living men. The Sadducean case was shattered. Jesus had done what the wisest Rabbis had never been able to do. Out of Scripture itself he had confuted the Sadducees, and had shown them that there is a life after death which must not be thought of in earthly terms. The crowds were amazed at a man who was a master of argument like this, and even the Pharisees can hardly have forborne to cheer.
DUTY TO GOD AND DUTY TO MAN ( Matthew 22:34-40 )
22:34-40 When the Pharisees heard that he had silenced the Sadducees, they gathered together. One of them, who was an expert in the Law, asked him a question as a test: "What commandment in the Law is greatest?" He said to him, "'You must love the Lord your God with your whole heart, and your whole soul, and your whole mind.' This is the great and the chief commandment; and the second is like it, 'You must love your neighbour as yourself.' On these two commandments the whole Law and the prophets depend."
In Matthew this question looks like a return to the attack on the part of the Pharisees; but in Mark the atmosphere is different. As Mark tells the story ( Mark 12:28-34) the scribe did not ask Jesus this question to trip him up. He asked it in gratitude that Jesus had confuted the Sadducees and to enable Jesus to demonstrate how well he could answer; and the passage ends with the scribe and Jesus very close to each other.
We may well say that here Jesus laid down the complete definition of religion.
(i) Religion consists in loving God. The verse which Jesus quotes is Deuteronomy 6:5. That verse was part of the Shema, the basic and essential creed of Judaism, the sentence with which every Jewish service still opens, and the first text which every Jewish child commits to memory. It means that to God we must give a total love, a love which dominates our emotions, a love which directs our thoughts, and a love which is the dynamic of our actions. All religion starts with the love which is total commitment of life to God.
(ii) The second commandment which Jesus quotes comes from Leviticus 19:18. Our love for God must issue in love for men. But it is to be noted in which order the commandments come; it is love of God first, and love of man second. It is only when we love God that man becomes lovable. The Biblical teaching about man is not that man is a collection of chemical elements, not that man is part of the brute creation, but that man is made in the image of God ( Genesis 1:26-27). It is for that reason that man is lovable. The true basis of all democracy is in fact the love of God. Take away the love of God and we can become angry at man the unteachable; we can become pessimistic about man the unimprovable; we can become callous to man the machine-minder. The love of man is firmly grounded in the love of God.
To be truly religious is to love God and to love the men whom God made in his own image; and to love God and man, not with a nebulous sentimentality, but with that total commitment which issues in devotion to God and practical service of men.
NEW HORIZONS ( Matthew 22:41-46 )
22:41-46 When the Pharisees had come together, Jesus asked them a question: "What is your opinion about The Anointed One? Whose son is he?" "David's son," they said. He said to them, "How, then, does David in the Spirit call Him Lord, when he says, 'The Lord said to my Lord, Sit on my right hand till I put your enemies beneath your feet.' If David calls Him Lord, how is he his son?" And no one was able to give him any answer. And from that day no one any longer dared to ask him a question.
To us this may seem one of the most obscure things which Jesus ever said. This may be so, but none the less it is a most important statement. Even if, at first sight, we do not fully grasp its meaning, we can still feel the air of awe and astonishment and mystery which it has about it.
We have seen again and again that Jesus refused to allow his followers to proclaim him as the Messiah until he had taught them what Messiahship meant. Their ideas of Messiahship needed the most radical change.
The commonest title of the Messiah was Son of David. Behind it lay the expectation that there would one day come a great prince of the line of David who would shatter Israel's enemies and lead the people to the conquest of all nations. The Messiah was most commonly thought of in nationalistic, political, military terms of power and glory. This is another attempt by Jesus to alter that conception.
He asked the Pharisees whose son they understood the Messiah to be: they answered, as he knew they would, "David's son." Jesus then quotes Psalm Isaiah 10:1: "The Lord says to my Lord; Sit at my right hand." All accepted that as a Messianic text. In it the first Lord is God; the second Lord is the Messiah. That is to say David calls the Messiah Lord. But, if the Messiah is David's son, how could David call his own son Lord?
The clear result of the argument is that it is not adequate to call the Messiah Son of David. He is not David's son; he is David's Lord. When Jesus healed the blind men, they called him Son of David ( Matthew 20:30). When he entered Jerusalem the crowds hailed him as Son of David ( Matthew 21:9). Jesus is here saying, "It is not enough to call the Messiah Son of David. It is not enough to think of him as a Prince of David's line and an earthly conqueror. You must go beyond that, for the Messiah is David's Lord."
What did Jesus mean? He can have meant only one thing--that the true description of him is Son of God. Son of David is not an adequate title; only Son of God will do. And, if that be so, Messiahship is not to be thought of in terms of Davidic conquest, but in terms of divine and sacrificial love. Here, then, Jesus makes his greatest claim. In him there came, not the earthly conqueror who would repeat the military triumphs of David, but the Son of God who would demonstrate the love of God upon his Cross.
There would be few that day who caught anything like all that Jesus meant; but when Jesus spoke these words, even the densest of them felt a shiver in the presence of the eternal mystery. They had the awed and the uncomfortable feeling that they had heard the voice of God, and for a moment, in this man Jesus, they glimpsed God's very face.
-Barclay's Daily Study Bible (NT)
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Barclay, William. "Commentary on Matthew 22:3". "William Barclay's Daily Study Bible". https://www.studylight.org/commentaries/dsb/matthew-22.html. 1956-1959.
Gill's Exposition of the Whole Bible
And sent forth his servants,.... The ministers of the Gospel, who are the servants of the most high God, of his choosing and ordaining, of his calling and sending, and of his qualifying and employing, and who voluntarily and cheerfully serve him; and may intend John the Baptist, and the twelve apostles of Christ, who were sent
to call them that were bidden to the wedding; הקרואים, "those that were called", as in 1 Samuel 9:13 by whom are meant the Jews, who were the "bidden", or "called ones"; called of God, and therefore styled "Israel my called" Isaiah 48:12 and by the Targum interpreted
מזמני, "my bidden". They were called by the name of God, and called the people of God, and the children of God, and were the children of the kingdom; and were called to many valuable and external privileges; and had previous notice of the Gospel dispensation by the prophecies concerning Christ, and the blessings of his grace under the former dispensation; and by the ordinances and sacrifices of it, which in a very significant manner set him forth to that people; and now were called to embrace him, to receive his doctrines, and submit to his ordinances, by the ministry of John the Baptist, and the disciples of Christ. It seems, it was sometimes customary to give two invitations to a feast, or to send a second time to the persons bidden to the feast i; to which the allusion is here;
and they would not come: which shows the insolence and ingratitude of men, their natural aversion to the Gospel, and the ordinances of it; the depravity of the will of man, with respect to things spiritual and evangelical; the insufficiency of outward means, to work with effect, upon the minds of men; and the necessity there is of efficacious and unfrustrable grace to bring men to believe in Christ, cordially to receive his truths, and be subject to his commands. There is a two fold call by the ministry the word; the one is internal, and that is, when the word comes not in word only, but in power; is the power of God unto salvation, and the savour of life unto life; for by the Gospel are the elect of God called to the obtaining of the glory of Christ; 2 Thessalonians 2:14. This call is of grace; it springs from the free grace and favour of God, and it is effected by the mighty power of his grace; and it is to special blessings of grace; it is a fruit of God's everlasting love, and an evidence of it; and is according to the eternal purpose of God, which is never frustrated: it is a call to the enjoyment of spiritual blessings, as peace, pardon, righteousness, and everlasting happiness; by it men are called to light and liberty, to the grace of Christ, and communion with him; to all the privileges of God's house here, and eternal glory hereafter; to which he that calls them, gives them a right and meetness, and infallibly brings them to it: and therefore it is styled an heavenly calling, and the high calling of God in Christ; for this call is ever effectual, and the ends of it are always answered; it is unchangeable, irreversible, and never repented of. But besides this, there is a bare external call to the sons of men, through the preaching of the word; which is not to make their peace with God, a thing impossible to be done by them, and which is contrary to the Gospel, and reflects dishonour on Christ, the peacemaker; nor to get an interest in him, which, wherever possessed, is given, and not gotten; nor to regenerate themselves; this is the work of the Spirit of God, and in which men are as passive, as the infant in its natural generation, conception, and birth; nor to the exercise of evangelical grace, as faith, love, c. which are not in them, and no man can exercise that which he has not, nor should he be called to it nor to any spiritual vital act, since men are dead in trespasses and sins, and cannot put forth any: but this call in the word, is to the natural duties of religion, as to hear, read, and pray; to attend on the word, to wait at Wisdom's gates, and watch at the posts of her door, and so lie in the way of being effectually called by the grace of God; but this call may be where election does not go before, and where sanctification does not follow, and where there may be no salvation, Matthew 20:16 and is often slighted, neglected, and of no effect, which is the case here.
i via. Joseph. apud Grotium in loc.
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Gill, John. "Commentary on Matthew 22:3". "Gill's Exposition of the Entire Bible". https://www.studylight.org/commentaries/geb/matthew-22.html. 1999.
Henry's Complete Commentary on the Bible
| The Parable of the Marriage Feast. |
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1 And Jesus answered and spake unto them again by parables, and said, 2 The kingdom of heaven is like unto a certain king, which made a marriage for his son, 3 And sent forth his servants to call them that were bidden to the wedding: and they would not come. 4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. 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, and slew them. 7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. 8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. 9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. 10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. 11 And when the king came in to see the guests, he saw there a man which had not on a wedding garment: 12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. 13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. 14 For many are called, but few are chosen.
We have here the parable of the guests invited to the wedding-feast. In this it is said (Matthew 22:1; Matthew 22:1), Jesus answered, not to what his opposers said (for they were put to silence), but to what they thought, when they were wishing for an opportunity to lay hands on him,Matthew 21:46; Matthew 21:46. Note, Christ knows how to answer men's thoughts, for he is a Discerner of them. Or, He answered, that is, he continued his discourse to the same purport; for this parable represents the gospel offer, and the entertainment it meets with, as the former, but under another similitude. The parable of the vineyard represents the sin of the rulers that persecuted the prophets; it shows also the sin of the people, who generally neglected the message, while their great ones were persecuting the messengers.
I. Gospel preparations are here represented by a feast which a king made at the marriage of his son; such is the kingdom of heaven, such the provision made for precious souls, in and by the new covenant. The King is God, a great King, King of kings. Now,
1. Here is a marriage made for his son, Christ is the Bridegroom, the church is the bride; the gospel-day is the day of his espousals,Song of Solomon 3:11. Behold by faith the church of the first-born, that are written in heaven, and were given to Christ by him whose they were; and in them you see the bride, the Lamb's wife,Revelation 21:9. The gospel covenant is a marriage covenant betwixt Christ and believers, and it is a marriage of God's making. This branch of the similitude is only mentioned, and not prosecuted here.
2. Here is a dinner prepared for this marriage,Matthew 22:4; Matthew 22:4. All the privileges of church-membership, and all the blessings of the new covenant, pardon of sin, the favour of God, peace of conscience, the promises of the gospel, and all the riches contained in them, access to the throne of grace, the comforts of the Spirit, and a well-grounded hope of eternal life. These are the preparations for this feast, a heaven upon earth now, and a heaven in heaven shortly. God has prepared it in his counsel, in his covenant. It is a dinner, denoting present privileges in the midst of our day, beside the supper at night in glory.
(1.) It is a feast. Gospel preparations were prophesied of as a feast (Isaiah 25:6), a feast of fat things, and were typified by the many festivals of the ceremonial law (1 Corinthians 5:8); Let us keep the feast. A feast is a good day (Esther 7:17); so is the gospel; it is a continual feast. Oxen and fatlings are killed for this feast; no niceties, but substantial food; enough, and enough of the best. The day of a feast is a day of slaughter, or sacrifice, James 5:5. Gospel preparations are all founded in the death of Christ, his sacrifice of himself. A feast was made for love, it is a reconciliation feast, a token of God's goodwill toward men. It was made for laughter (Ecclesiastes 10:19), it is a rejoicing feast. It was made for fulness; the design of the gospel was to fill every hungry soul with good things. It was made for fellowship, to maintain an intercourse between heaven and earth. We are sent for to the banquet of wine, that we may tell what is our petition, and what is our request.
(2.) It is a wedding feast. Wedding feasts are usually rich, free, and joyful. The first miracle Christ wrought, was, to make plentiful provision for a wedding feast (John 2:7); and surely then he will not be wanting in provision for his own wedding feast, when the marriage of the Lamb is come, and the bride hath made herself ready, a victorious triumphant feast, Revelation 19:7; Revelation 19:17; Revelation 19:18.
(3.) It is a royal wedding feast; it is the feast of a king (1 Samuel 25:36), at the marriage, not of a servant, but of a son; and then, if ever, he will, like Ahasuerus, show the riches of his glorious kingdom,Esther 1:4. The provision made for believers in the covenant of grace, is not such as worthless worms, like us, had any reason to expect, but such as it becomes the King of glory to give. He gives like himself; for he gives himself to be to them El shaddai--a God that is enough, a feast indeed for a soul.
II. Gospel calls and offers are represented by an invitation to this feast. Those that make a feast will have guests to grace the feast with. God's guests are the children of men. Lord, what is man, that he should be thus dignified! The guests that were first invited were the Jews; wherever the gospel is preached, this invitation is given; ministers are the servants that are sent to invite, Proverbs 9:4; Proverbs 9:5.
Now, 1. The guests are called, bidden to the wedding. All that are within hearing of the joyful sound of the gospel, to them is the word of this invitation sent. The servants that bring the invitation do not set down their names in a paper; there is no occasion for that, since none are excluded but those that exclude themselves. Those that are bidden to the dinner are bidden to the wedding; for all that partake of gospel privileges are to give a due and respectful attendance on the Lord Jesus, as the faithful friends and humble servants of the Bridegroom. They are bidden to the wedding, that they may go forth to meet the bridegroom; for it is the Father's will that all men should honour the Son.
2. The guests are called upon; for in the gospel there are not only gracious proposals made, but gracious persuasives. We persuade men, we beseech them in Christ's stead,2 Corinthians 5:11; 2 Corinthians 5:20. See how much Christ's heart is set upon the happiness of poor souls! He not only provides for them, in consideration of their want, but sends to them, in consideration of their weakness and forgetfulness. When the invited guests were slack in coming, the king sent forth other servants,Matthew 22:4; Matthew 22:4. When the prophets of the Old Testament prevailed not, nor John the Baptist, nor Christ himself, who told them the entertainment was almost ready (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, it was quite ready; and to persuade them to accept the offer. One would think it had been enough to give men an intimation that they had leave to come, and should be welcome; that, during the solemnity of the wedding, the king kept open house; but, because the natural man discerns not, and therefore desires not, the things of the Spirit of God, we are pressed to accept the call by the most powerful inducements, drawn with the cords of a man, and all the bonds of love. If the repetition of the call will move us, Behold, the Spirit saith, Come; and the bride saith, Come; let him that heareth say, Come; let him that is athirst come,Revelation 22:17. If the reason of the call will work upon us, Behold, the dinner is prepared, the oxen and fatlings are killed, and all things are ready; the Father is ready to accept of us, the Son to intercede for us, the Spirit to sanctify us; pardon is ready; peace is ready, comfort is ready; the promises are ready, as wells of living water for supply; ordinances are ready, as golden pipes for conveyance; angels are ready to attend us, creatures are ready to be in league with us, providences are ready to work for our good, and heaven, at last, is ready to receive us; it is a kingdom prepared, ready to be revealed in the last time. Is all this ready; and shall we be unready? Is all this preparation made for us; and is there any room to doubt of our welcome, if we come in a right manner? Come, therefore, O come to the marriage; we beseech you, receive not all this grace of God in vain,2 Corinthians 6:1.
III. The cold treatment which the gospel of Christ often meets with among the children of men, represented by the cold treatment that this message met with and the hot treatment that the messengers met with, in both which the king himself and the royal bridegroom are affronted. This reflects primarily upon the Jews, who rejected the counsel of God against themselves; but it looks further, to the contempt that would, by many in all ages, be put upon, and the opposition that would be given to, the gospel of Christ.
1. The message was basely slighted (Matthew 22:3; Matthew 22:3); They would not come. Note, The reason why sinners come not to Christ and salvation by him is, not because they cannot, but because they will not (John 5:40); Ye will not come to me. This will aggravate the misery of sinners, that they might have had happiness for the coming for, but it was their own act and deed to refuse it. I would, and ye would not. But this was not all (Matthew 22:5; Matthew 22:5); they made light of it; they thought it not worth coming for; thought the messengers made more ado than needs; let them magnify the preparations ever so much, they could feast as well at home. Note, Making light of Christ, and of the great salvation wrought out by him, is the damning sin of the world. Amelesantes--They were careless. Note, Multitudes perish eternally through mere carelessness, who have not any direct aversion, but a prevailing indifference, to the matters of their souls, and an unconcernedness about them.
And the reason why they made light of the marriage feast was, because they had other things that they minded more, and had more mind to; they went their ways, one to his farm, and another to his merchandise. Note, The business and profit of worldly employments prove to many a great hindrance in closing with Christ: none turn their back on the feast, but with some plausible excuse or other, Luke 14:18. The country people have their farms to look after, about which there is always something or other to do; the town's people must tend their shops, and be constant upon the exchange; they must buy, and sell, and get gain. It is true, that both farmers and merchants must be diligent in their business but not so as to keep them from making religion their main business. Licitis perimus omnes--These lawful things undo us, when they are unlawfully managed, when we are so careful and troubled about many things as to neglect the one thing needful. Observe, Both the city and the country have their temptations, the merchandise in the one, and the farms in the other; so that, 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.
2. The messengers were basely abused; The remnant, or the rest of them, that is, those who did not go the farms, or merchandise, were neither husbandmen nor tradesmen, but ecclesiastics, the scribes, and Pharisees, and chief priests; these were the persecutors, these took the servants, and treated them spitefully, and slew them. This, in the parable, is unaccountable, never any could be so rude and barbarous as this, to servants that came to invite them to a feast; but, in the application of the parable, it was matter of fact; they whose feet should have been beautiful, because they brought the glad tidings of the solemn feasts (Nahum 1:15), were treated as the offscouring of all things,1 Corinthians 4:13. The prophets and John the Baptist had been thus abused already, and the apostles and ministers of Christ must count upon the same. The Jews were, either directly or indirectly, agents in most of the persecutions of the first preachers of the gospel; witness the history of the Acts, that is, the sufferings of the apostles.
IV. The utter ruin that was coming upon the Jewish church and nation is here represented by the revenge which the king, in wrath, took on these insolent recusants (Matthew 22:7; Matthew 22:7); He was wroth. The Jews, who had been the people of God's love and blessing, by rejecting the gospel became the generation of his wrath and curse. Wrath came upon them to the uttermost,1 Thessalonians 2:16. Now observe here,
1. What was the crying sin that brought the ruin; it was their being murderers. He does not say, he destroyed those despisers of his call, but those murderers of his servants; as if God were more jealous for the lives of his ministers than for the honour of his gospel; he that toucheth them, toucheth the apple of his eye. Note, Persecution of Christ's faithful ministers fills the measure of guilt more than any thing. Filling Jerusalem with innocent blood was that sin of Manasseh which the Lord would not pardon,2 Kings 24:4.
2. What was the ruin itself, that was coming; He sent forth his armies. The Roman armies were his armies, of his raising, of his sending against the people of his wrath; and he gave them a charge to tread them down,Isaiah 10:6. God is the Lord of men's host, and makes what use he pleases of them, to serve his own purposes, though they mean not so, neither doth their heart think so,Isaiah 10:7. See Micah 4:11; Micah 4:12. His armies destroyed those murderers, and burnt up their city. This points out very plainly the destruction of the Jews, and the burning of Jerusalem, by the Romans, forty years after this. No age ever saw a greater desolation than that, nor more of the direful effects of fire and sword. Though Jerusalem had been a holy city, the city that God had chosen, to put his name there, beautiful for situation, the joy of the whole earth; yet that city being now become a harlot, righteousness being no longer lodged in it, but murderers, the worst of murderers (as the prophet speaks, Isaiah 1:21), judgment came upon it, and ruin without remedy; and it is set forth for an example to all that should oppose Christ and his gospel. It was the Lord's doing, to avenge the quarrel of his covenant.
V. The replenishing of the church again, by the bringing in of the Gentiles, is here represented by the furnishing of the feast with guests out of the high-ways,Matthew 22:8-10; Matthew 22:8-10.
Here is, 1. The complaint of the master of the feast concerning those that were first bidden (Matthew 22:8; Matthew 22:8), The wedding is ready, the covenant of grace ready to be sealed, a church ready to be founded; but they which were bidden, that is, the Jews, to whom pertained the covenant and the promises, by which they were of old invited to the feast of fat things, they were not worthy, they were utterly unworthy, and, by their contempt of Christ, had forfeited all the privileges they were invited to. Note, It is not owing to God, that sinners perish, but to themselves. Thus, when Israel of old was within sight of Canaan, the land of promise was ready, the milk and honey ready, but their unbelief and murmuring, and contempt of that pleasant land, shut them out, and their carcases were left to perish in the wilderness; and these things happened to them for ensamples. See 1 Corinthians 10:11; Hebrews 3:16-4.
2. The commission he gave to the servants, to invite other guests. The inhabitants of the city (Matthew 22:7; Matthew 22:7) had refused; Go into the high-ways then; into the way of the Gentiles, which at first they were to decline, Matthew 10:5; Matthew 10:5. Thus by the fall of the Jews salvation is come to the Gentiles, Romans 11:11; Romans 11:12; Ephesians 3:8. Note, Christ will have a kingdom in the world, though many reject the grace, and resist the power, of that kingdom. Though Israel be not gathered, he will be glorious. The offer of Christ and salvation to the Gentiles was, (1.) Unlooked for and unexpected; such a surprise as it would be to wayfaring men upon the road to be met with an invitation to a wedding feast. The Jews had notice of the gospel, long before, and expected the Messiah and his kingdom; but to the Gentiles it was all new, what they had never heard of before (Acts 17:19; Acts 17:20), and, consequently, what they could not conceive of as belonging to them. See Isaiah 65:1; Isaiah 65:2. (2.) It was universal and undistinguishing; Go, and bid as many as you find. The highways are public places, and there Wisdom cries,Proverbs 1:20. "Ask them that go by the way, ask any body (Job 21:29), high and low, rich and poor, bond and free, young and old, Jew and Gentile; tell them all, that they shall be welcome to gospel-privileges upon gospel-terms; whoever will, let him come, without exception."
3. The success of this second invitation; if some will not come, others will (Matthew 22:10; Matthew 22:10); They gathered together all, as many as they found. The servants obeyed their orders. Jonah was sent into the high-ways, but was so tender of the honour of his country, that he avoided the errand; but Christ's apostles, though Jews, preferred the service of Christ before their respect to their nation; and St. Paul, though sorrowing for the Jews, yet magnifies his office as the apostle of Gentiles. They gathered together all. The design of the gospel is, (1.) To gather souls together; not the nation of the Jews only, but all the children of God who were scattered abroad (John 11:52), the other sheep that were not of that fold,John 10:16. They were gathered into one body, one family, one corporation. (2.) To gather them together to the wedding-feast, to pay their respect to Christ, and to partake of the privileges of the new covenant. Where the dole is, there will the poor be gathered together.
Now the guests that were gathered were, [1.] A multitude, all, as many as they found; so many, that the guest-chamber was filled. The sealed ones of the Jews were numbered, but those of other nations were without number, a very great multitude,Revelation 7:9. See Isaiah 60:4; Isaiah 60:8. [2.] A mixed multitude, both bad and good; some that before their conversion were sober and well-inclined, as the devout Greeks (Acts 17:4) and Cornelius; others that had run to an excess of riot, as the Corinthians (1 Corinthians 6:11); Such were some of you; or, some that after their conversion proved bad, that turned not to the Lord with all their heart, but feignedly; others that were upright and sincere, and proved of the right class. Ministers, in casting the net of the gospel, enclose both good fish and bad; but the Lord knows them that are his.
VI. The case of hypocrites, who are in the church, but not of it, who have a name to live, but are not alive indeed, is represented by the guest that had not on a wedding garment; one of the bad that were gathered in. Those come short of salvation by Christ, not only who refuse to take upon them the profession of religion, but who are not sound at heart in that profession. Concerning this hypocrite observe,
1. His discovery, how he was found out, Matthew 22:11; Matthew 22:11.
(1.) The king came in to see the guests, to bid those welcome who came prepared, and to turn those out who came otherwise. Note, The God of heaven takes particular notice of those who profess religion, and have a place and name in the visible church. Our Lord Jesus walks among the golden candlesticks and therefore knows their works. See Revelation 2:1; Revelation 2:2; Song of Solomon 7:12. Let this be a warning to us against hypocrisy, that disguises will shortly be stripped off, and every man will appear in his own colours; and an encouragement to us in our sincerity, that God is a witness to it.
Observe, This hypocrite was never discovered to be without a wedding garment, till the king himself came in to see the guests. Note, It is God's prerogative to know who are sound at heart in their profession, and who are not. We may be deceived in men, either one way or other; but He cannot. The day of judgment will be the great discovering day, when all the guests will be presented to the King: then he will separate between the precious and the vile (Matthew 25:32; Matthew 25:32), the secrets of all hearts will then be made manifest, and we shall infallibly discern between the righteous and the wicked, which now it is not easy to do. It concerns all the guests, to prepare for the scrutiny, and to consider how they will pass the piercing eye of the heart-searching God.
(2.) As soon as he came in, he presently espied the hypocrite; He saw there a man which had not on a wedding garment; though but one, he soon had his eye upon him; there is no hope of being hid in a crowd from the arrests of divine justice; he had not on a wedding garment; he was not dressed as became a nuptial solemnity; he had not his best clothes on. Note, Many come to the wedding feast without a wedding garment. If the gospel be the wedding feast, then the wedding garment is a frame of heart, and a course of life agreeable to the gospel and our profession of it, worthy of the vocation wherewith we are called (Ephesians 4:1), as becomes the gospel of Christ,Philippians 1:27. The righteousness of saints, their real holiness and sanctification, and Christ, made Righteousness to them, is the clean linen,Revelation 19:8. This man was not naked, or in rags; some raiment he had, but not a wedding garment. Those, and those only, who put on the Lord Jesus, that have a Christian temper of mind, and are adorned with Christian graces, who live by faith in Christ, and to whom he is all in all, have the wedding garment.
2. His trial (Matthew 22:12; Matthew 22:12); and here we may observe,
(1.) How he was arraigned (Matthew 22:12; Matthew 22:12); Friend, how camest thou in hither, not having a wedding garment? A startling question to one that was priding himself in the place he securely possessed at the feast. Friend! That was a cutting word; a seeming friend, a pretended friend, a friend in profession, under manifold ties and obligations to be a friend. Note, There are many in the church who are false friends to Jesus Christ, who say that they love him while their hearts are not with him. How camest thou in hither? He does not chide the servants for letting him in (the wedding garment is an inward thing, ministers must go according to that which falls within their cognizance); but he checks his presumption in crowding in, when he knew that his heart was not upright; "How durst thou claim a share in gospel benefits, when thou hadst no regard to gospel rules? What has thou to do to declare my statutes?" Psalms 50:16; Psalms 50:17. Such are spots in the feast, dishonour the bridegroom, affront the company, and disgrace themselves; and therefore, How camest thou in hither? Note, The day is coming, when hypocrites will be called to an account for all their presumptuous intrusion into gospel ordinances, and usurpation of gospel privileges. Who hath required this at your hand?Isaiah 1:12. Despised sabbaths and abused sacraments must be reckoned for, and judgment taken out upon an action of waste against all those who received the grace of God in vain. "How camest thou to the Lord's table, at such a time, unhumbled and unsanctified? What brought thee to sit before God's prophets, as his people do, when thy heart went after thy covetousness? How camest thou in? Not by the door, but some other way, as a thief and a robber. It was a tortuous entry, a possession without colour of a title." Note, It is good for those that have a place in the church, often to put it to themselves, "How came I in hither? Have I a wedding-garment?" If we would thus judge ourselves, we should not be judged.
(2.) How he was convicted; he was speechless: ephimothe--he was muzzled (so the word is used, 1 Corinthians 9:9); the man stood mute, upon his arraignment, being convicted and condemned by his own conscience. They who live within the church, and die without Christ, will not have one word to say for themselves in the judgment of the great day, they will be without excuse; should they plead, We have eaten and drunk in thy presence, as they do, Luke 13:26, that is to plead guilty; for the crime they are charged with, is thrusting themselves into the presence of Christ, and to his table, before they were called. They who never heard a word of this wedding feast will have more to say for themselves; their sin will be more excusable, and their condemnation more tolerable, than theirs who came to the feast without the wedding garment, and so sin against the clearest light and dearest love.
3. His sentence (Matthew 22:13; Matthew 22:13); Bind him hand and foot, c.
(1.) He is ordered to be pinioned, as condemned malefactors are, to be manacled and shackled. Those that will not work and walk as they should, may expect to be bound hand and foot. There is a binding in this world by the servants, the ministers, whose suspending of persons that walk disorderly, to the scandal of religion, is called binding of them, Matthew 18:18; Matthew 18:18. "Bind them up from partaking of special ordinances, and the peculiar privileges of their church-membership; bind them over to the righteous judgment of god." In the day of judgment, hypocrites will be bound; the angels shall bind up these tares in bundles for the fire,Matthew 13:41; Matthew 13:41. Damned sinners are bound hand and foot by an irreversible sentence; this signifies the same with the fixing of the great gulf; they can neither resist nor outrun their punishment.
(2.) He is ordered to be carried off from the wedding feast; Take him away. When the wickedness of hypocrites appears, they are to be taken away from the communion of the faithful, to be cut of as withered branches. This bespeaks the punishment of loss in the other world; they shall be taken away from the king, from the kingdom, from the wedding feast, Depart from me, ye cursed. It will aggravate their misery, that (like the unbelieving lord, 2 Kings 7:2), they shall see all this plenty with their eyes, but shall not taste of it. Note, Those that walk unworthy of their Christianity, forfeit all the happiness they presumptuously laid claim to, and complimented themselves with a groundless expectation of.
(3.) He is ordered into a doleful dungeon; Cast him into utter darkness. Our Saviour here insensibly slides out of this parable into that which it intimates--the damnation of hypocrites in the other world. Hell is utter darkness, it is darkness out of heaven, the land of light; or it is extreme darkness, darkness to the last degree, without the least ray or spark of light, or hope of it, like that of Egypt; darkness which might be felt; the blackness of darkness, as darkness itself,Job 10:22. Note, Hypocrites go by the light of the gospel itself down to utter darkness; and hell will be hell indeed to such, a condemnation more intolerable; there shall be weeping, and gnashing of teeth. This our Saviour often uses as part of the description of hell-torments, which are hereby represented, not so much by the misery itself, as by the resentment sinners will have of it; there shall be weeping, an expression of great sorrow and anguish; not a gush of tears, which gives present ease, but constant weeping, which is constant torment; and the gnashing of teeth is an expression of the greatest rage and indignation; they will be like a wild bull in a net, full of the fury of the Lord,Isaiah 51:20; Isaiah 8:21; Isaiah 8:22. Let us therefore hear and fear.
Lastly, The parable is concluded with that remarkable saying which we had before (Matthew 20:16; Matthew 20:16), Many are called, but few are chosen,Matthew 22:14; Matthew 22:14. Of the many that are called to the wedding feast, if you set aside all those as unchosen that make light of it, and avowedly prefer other things before it; if then you set aside all that make a profession of religion, but the temper of whose spirits and the tenour of whose conversation are a constant contradiction to it; if you set aside all the profane, and all the hypocritical, you will find that they are few, very few, that are chosen; many called to the wedding feast, but few chosen to the wedding garment, that is, to salvation, by sanctification of the Spirit. This is the strait gate, and narrow way, which few find.
These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.
Henry, Matthew. "Complete Commentary on Matthew 22:3". "Henry's Complete Commentary on the Whole Bible". https://www.studylight.org/commentaries/mhm/matthew-22.html. 1706.
Spurgeon's Verse Expositions of the Bible
The Parable of the Wedding Feast
February 12, 1871 by C. H. SPURGEON (1834-1892)
"The kingdom of heaven is like unto a certain king, which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed and all things are ready: come unto the marriage." Matthew 22:2-4 .
If God grant me strength I hope to go through this parable, but at this present we shall confine our thoughts to the opening scene of the royal festival. Before, however, we proceed further, it is most fitting that we give expression to our deep gratitude, that it has pleased the infinite mind to stoop to our narrow capacities, and instruct us by parable. How tenderly condescending is God to devise similitudes, that his children may learn the mysteries of the kingdom! If it be sometimes marveled at among men that great minds are ever ready to stoop, what a far greater marvel that God himself should bow the heavens and come down to meet our ignorance and slowness of comprehension! When the learned professor has been instructing his class in the hall in recondite matters of deep philosophy, and then goes home and takes his child upon his knee, and tries to bring down great truth to the grasp of his child's mind, then you see the great love of the man's heart: and when the eternal God, before whom seraphim are but insects of an hour, condescends to instruct our childishness and make us wise unto salvation, we may well say, "herein is love." Just as we give our children pictures that we may win the attention, and may by pleasing means fix truth upon their memories, so the Lord with loving inventiveness has become the author of many a charming metaphor, type, and allegory, by which he may gain our interest, and through his Holy Spirit enlighten our minds. If he who thunders till the mountains tremble, yet deigns to speak with us in a still small voice, let us gladly sit in Mary's place at his gracious feet, and willingly learn of him. O that God would give to each one a teachable spirit, for this is the greatest step towards understanding the mind of God. He who is willing to learn, in a childlike spirit, is already in a considerable measure taught of God. May we all so study this instructive parable as to be quickened by it to all that is well-pleasing in the sight of God, for after all true learning in godliness may be judged of by its result; upon our lives. If we are holier we are wiser, practical obedience to the will of the Lord Jesus is the surest evidence of an understanding heart. In order to understand the parable before us we must first direct our attention to the design of the "certain king" here spoken of. He had a grand object in view; he desired to do honor to his son upon the occasion of his marriage. We shall then notice the very generous method by which he proposed to accomplish his purpose; he made a dinner, and bade many: there were other modes of honoring his son, but the great king elected the mode which would best display his bounty. We shall then observe, with sad interest, the serious hindrance which arose to the carrying out of his generous design those who were bidden would not come. There was nothing to hinder the magnificence of the festival in the riches of the prince he lavished out his stores for the feast; but here was a hindrance strange and difficult to remove, they would not come. Then our thoughts will linger admiringly over the gracious rejoinder which the king made to the opposers of his design; he sent other servants to repeat the invitation, "Come ye to the marriage." If we shall drink deep into the meaning of these three verses, we shall have more than enough for one meditation. I. A certain king of wide dominions and great power designed to give a magnificent banquet, with a GRAND OBJECT in view. The crown prince, his well beloved heir, was about to take to himself a fair bride, and therefore the royal father desired to celebrate the event with extraordinary honors. From earth, look up to heaven. The great object of God the Father is to glorify his Son. It is his will "that all men should honor the Son, even as they honor the Father." (John 5:23 .) Jesus Christ, the Son of God, is glorious already in his divine person. He is ineffably blessed, and infinitely beyond needing honor. All the angels of God worship him, and his glory fills all heaven. He has appeared on the stage of action as the Creator and as such his glory is perfect, "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him." He said, "Light be," and it flamed forth. He bade the mountains lift their heads, and their summits pierced the clouds. He created the water-floods, he bade them seek their channels, and he appointed their bounds. Nothing is lacking to the glory of the Word of God, who was in the beginning with God, who spake and it was done, who commanded, and it stood forth. He is highly exalted also as the preserver, for he is before all things, and by him all things consist. He is that nail fastened in a sure place, upon which all things hang. The keys of heaven, and death, and hell, are fastened to his girdle, and the government shall be upon his shoulders, and his name shall be called Wonderful. He hath a name which is above every name, before which all things shall bow, in heaven, and earth, and under the earth. He is God over all. He is blessed for ever. To him that is, and was, and is to come, the universal song goeth up. But there is another relation in which the Son of God has graciously been pleased to stand towards us. He has undertaken to be a Savior, in order that he might be a bridegroom. He had enough glory before, but in the greatness of his heart, he would magnify his compassion even above his power, and he therefore condescended to take into union with himself the nature of man, in order that he might redeem the beloved objects of his choice from the penalty due to their sins, and might enter into the nearest conceivable union with them. It is as Savior that the Father seeks to honor the Son, and the gospel feast is not for the honor of his person merely, but for the honor of his person in this new, yet anciently purposed relationship. It is for the honor of Jesus as entering into spiritual union with his church, that the gospel is prepared as a royal entertainment. Brethren, when I said that here was a grand occasion, it certainly is so in God's esteem, and it should be so in ours; we should delight to glorify the Son of God. To all loyal subjects in any realm, the marriage of one of the royal family is a matter of great interest, and it is usual and fitting to give expression to congratulations and sympathies by suitable rejoicings. In the instance before us the occasion calls for special joy from all the subjects of the great king of kings. For the occasion in itself is a subject for great delight and thankfulness to us personally. The marriage is with whom? With angels? He took not up angels. It is a marriage with our own nature, "he took up the seed of Abraham." Shall we not rejoice when heaven's great Lord is incarnate as a man, and stoops to redeem humanity from the ruin of the fall? Angels rejoice but they have no such share in the joy as we have. It is the highest personal joy to manhood that Jesus Christ who thought it not robbery to be equal with God, was made in the likeness of men that he might be one flesh with his chosen. Arise ye who slumber! If there was ever an occasion when ye should bestir your spirits and cry "wake up my glory, awake psaltery and harp" it is now, when Jesus comes to be affianced to his church, to make himself of one flesh with her, that he may redeem her, and afterwards exalt her to sit with him upon his throne. Here were abundant reasons why the invited guests should come with joyful steps, and count themselves thrice happy to be bidden to such a banquet. There is overwhelming reason wily mankind should rejoice in the glorious gospel of Jesus and hasten to avail themselves of it. Beside that we must consider the royal descent of the Bridegroom. Remember that Jesus Christ our Savior is very God of very God. Are we asked to do him honor? It is right, for to whom else should honor be given? Surely we should glorify our Creator and Preserver! Willful must be the disobedience which will not pay reverence to one so highly exalted and so worthy of all homage. It is heaven to serve such a Lord. His glory reaches unto the clouds; let him be adored for ever and ever; O come let us worship and bow down, let us cheerfully obey those commands of God which aim at the honor of his Son. Remember also the person of Immanuel, and you will desire his glory. This glorious Son, whose fame is to be spread abroad, is most certainly God of that we have spoken, but he is also most assuredly man, our brother, bone of our bone, and flesh of our flesh. Do we not delight to believe that he, tempted in all points as we are, has never yet submitted to be stained by sin? Never such a man as he, head of the race, the second Adam, the everlasting Father who among us would not do him reverence? Will we not seek his honor, seeing that now he lifts our race to be next to the throne of God. Remember, too, his character. Was there ever such a life as his? I will not so much speak of his divine character, though that furnishes abundant reason for worship and adoration, but think of him even as a man. O beloved, what tenderness, what compassion, yet what holy boldness; what love for sinners, and yet what love for truth! Men who have not loved him have nevertheless admired him, and hearts in which we least expected to see such recognition of his excellence have nevertheless been deeply affected as they have studied his life. We must praise him, for He is "chief among ten thousand, and altogether lovely." It were treason to be silent when the hour has come to speak of him who is peerless among men and matchless among angels. Clap, clap your hands at the thought of the marriage of the King's Son, for whom his bride hath made herself ready. Think, too, of his achievements. We take into reckoning whenever we do honor to a prince all that he may have done for the nation over which he rules. What, then, has Jesus done for us? Rather let me say what has he not done? Upon his shoulders were laid our sins; he carried them into the wilderness, and they are gone for ever. Against him came forth our foes; he met them in shock of battle, and where are they now? They are cast into the depths of the sea. As for death itself, that last of foes, he has virtually overcome it, and ere long the weakest of us through him shall say "O death, where is thy sting? O grave, where is thy victory?" He is the hero of heaven. He returned to his Father's throne amidst the acclamations of the universe. Do we not, for whom he fought, for whom he conquered, do we not desire to honor him? I feel I speak with bated breath upon a theme where all our powers of speech should be let loose. Bring forth the royal diadem and crown him! Is it not the universal verdict of all who know him? Ought it not to be the cry of all the sons of men? East and west, and north and south, ought they not to ring the joy bells and hang out streamers on his marriage day, for joy of him? Is the King's Son to be married, is there a festival in his honor? O then let him be great, let him be glorious! Long live the King! Let the maidens go forth with their timbrels, and the sons of music make sweet melody yea, let all creatures that have breath break forth with his praises. "Hosanna! Hosanna! Blessed is he that cometh in the name of the Lord." II. Secondly, here is a GENEROUS METHOD of accomplishing the design. A king's son is to be honored on the day of his marriage, in what way shall it be done? Barbarous nations have their great festivals, and alas, that men should have sunk so low; on such occasions rivers of human blood are made to flow. To this very day, on the borders of civilization, there is found a wretched tyrant whose infernal customs, for I dare not call them by a less severe term, command the murder of hundreds of his fellow creatures in cold blood, on certain high days and festivals. Thus would the monster honor his son by acting like a fiend. No blood is poured forth to honor the Son of heaven's great King. I doubt not Jesus will have honor even in the destruction of men if they reject his mercy, but it is not so that God elects to glorify his Son. Jesus the Savior, on his wedding-day with manhood, is glorified by mercy, not by wrath. If blood be mentioned on such a day, it is his own by which he is glorified. The slaughter of mankind would bring no joy to him, he is meek and lowly, a lover of the sons of men. It has been the custom of most kings to signalize a princely wedding by levying a fresh tax, or demanding an increased subsidy from their subjects. In the case of the anticipated wedding of our beloved Queen's daughter, the dowry sought will be given with greater pleasure than upon any former occasion, and none of us would lift a whisper of complaint; but the parable shows that the King of kings deals with us not after the manner of man. He asks no dowry for his Son; he makes the marriage memorable not by demands but by gifts. Nothing is sought for from the people, but much is prepared for them, gifts are lavishly bestowed, and all that is requested of the subjects is, that they for awhile merge the subject in the more honorable character of the guest, and willingly come to the palace, not to labor or serve at the table, but to feast and to rejoice. Observe, then, the generous method by which God honors Christ is set forth here under the form of a banquet. I noted Matthew Henry's way of describing the objects of a feast, and with the alliteration of the Puritans, he says, "A feast is for love and for laughter, for fullness and for fellowship." It is even so with the gospel. It is for love; in the gospel, sinner, you are invited to be reconciled to God, you are assured that God forgives your sins, ceases to be angry, and would have you reconciled to him through his Son. Thus love is established between God and the soul. Then it is for laughter, for happiness, for joy. Those who come to God in Christ Jesus, and believe in him, have their hearts filled with overflowing peace, which calm lake of peace often lifts up itself in waves of joy, which clap their hands in exultation. It is not to sorrow but to joy that the great King invites his subjects, when he glorifies his Son Jesus. It is not that you may be distressed, but that you may be delighted that he bids you believe in the crucified Savior and live. A feast, moreover, is for fullness. The hungry famished soul of man is satisfied with the blessings of grace. The gospel fills the whole capacity of our manhood. There is not a faculty of our nature which is not made to feel its need supplied when the soul accepts the provisions of mercy; our whole manhood is satisfied with good things and our youth is renewed like the eagles. "For I have satisfied the weary soul, and I have replenished every sorrowful soul." To crown all, the gospel brings us into fellowship with the Father and his Son Jesus Christ. In Christ Jesus we commune with the sacred Trinity. God becomes our Father, and reveals his paternal heart. Jesus manifests himself unto us as he doth not unto the world, and the communion of the Holy Ghost abides with us. Our fellowship is like that of Jonathan with David, or Jesus with John. We feast on the bread of heaven, and drink wines on the lees well refined. We are brought into the heavenly banqueting house where the secret of the Lord is revealed to us, and our heart pours itself out before the Lord Very near is our communion with God; most intimate love and condescension does he show to us. What say you to this? Is there not here a rich repast worthy of him who prepares it. Here all your capacious powers can wish, O sinner, shall be given to you; all you want for time and for eternity God prepares in the person of his dear Son, and bids you receive it without money and without price. I have already told you that all the expense lies with him. It was a very sumptuous festival, there were oxen, and there were fatlings, but none of these were taken from the pastures, or stalls of the guests. The gospel is an expensive business; the very heart of Christ was drained to find the price for this great festival; but it costs the sinner nothing, nothing of money, nothing of merit, nothing of preparation. You rosy come as you are to the gospel feast, for the only wedding dress required is freely provided for you. Just as you are, you are bidden to believe in Jesus. You have nothing to do but to receive of his fullness, for to "as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." You are not asked to contribute to the provision, but to be a feaster at the divine banquet of infinite compassion. How honorable, too, is the gospel to those who receive it. An invitation to a regal marriage was a high honor to those who were bidden. I do not suppose that many of us are likely to be invited to the Princess's wedding, and, if we were, we should probably be greatly elated, for we should most of us feel it to be one of the great events of our lives. So was it with these people. A king's son is not married every day, and it is not everybody that is bidden to the monarch's entertainment. All their lives long they would say, "I was at his wedding, and saw all the splendor of the marriage festival." Probably some of them had never before enjoyed such a feast as the luxurious potentate had prepared for that day, and had never before been in such good company. My brethren nothing so honors a man as for him to accept the gospel. While his faith honors Christ, Christ honors him. It is no mean thing to be a king's son, but those who come to the marriage feast of God's own Son shall become King's sons themselves themselves participators in the glory of the great heir of all things. While I am speaking of this generous method my heart glows with sacred ardor, and my wonder rises that men do not come to the banquet of love which honors all its guests. When the banquet is so costly to the host, so free to the guests, and so honorable to all concerned, how is it that there should be found any so unwise as to refuse the favor. Surely here is an illustration of the folly of the unrenewed heart, and a proof of the deep depravity which sin has caused. If men turn their backs on Moses with his stony tables, I do not marvel, but to despise the loaded tables of grace, heaped up with oxen and fatlings this is strange. To resist the justice of God is a crime, but to repel the generosity of heaven, what is this? We must invent a term of infamy with which to brand the base ingratitude. To resist God in majesty of terror is insanity but to spurn him in the majesty of his mercy is something more than madness. Sin reaches its climax when it resolves to starve sooner than owe anything to divine goodness. I feel I must anticipate the period for delivering my message, and as I have described to you the way in which God honors his Son, I must at once proclaim the invitation, and cry to you, "Come to the wedding feast. Come ye, and glorify Jesus by accepting the provisions of grace. Your works will not honor him, if you set them up as a righteousness in competition with his righteousness. Not even your repentance can glorify him, if you think to make it a rival to his precious blood. Come, guilty sinner, as you are, and take the mercy Jesus freely presents to you, and accept the pardon which his blood secures to those who believe in him." Methinks when the messenger went out from the King and first of all marked signs of neglect among those who were bidden, and saw that they would not come, he must have been mute with astonishment. He had seen the oxen, and seen the fatlings, and all the goodly preparations, he knew the King, he knew his Son, he knew what joy it was to be at such a feast; and when the bidden ones began to turn their backs on him, and go their way to their farms, the messenger, repeated his message over and over again with eagerness, wondering all the while at the treason which dared insult so good a Being. I think I see him, at first indignant for his Master's sake, and afterwards melted to pity as he saw what would surely come of such an extravagance of ingratitude, such a superfluity of insolence. We mourned that his fellow-citizens whom he loved should be such fools as to reject so good an offer, and spurn so blessed a proclamation. I, too, am tossed to and fro in soul, with mingled but vehement feelings. O, my God, thou hast provided the gospel, let none in this house reject it, and so slight thy Son and dishonor thee, but may all rejoice in thy generous way of glorifying Jesus Christ, the Bridegroom of his church, and may they come, and willingly grace the festival of thy love. III. We now advance to our third point, and regretfully remember THE SERIOUS HINDRANCE which for awhile interfered with the joyful event. The king had thought in his mind, "I will make a great feast, I will invite a large number. They shall enjoy all my kingdom can afford, and I shall thus show how much I love my son, and moreover all the guests will have sweet memories in connection with his marriage." When his messengers went out to intimate to those who had received previously an express invitation that the time was come, it is written, "They would not come;" not they could not, but they "would not come." Some for one reason, some for another, but without exception they would not come. Here was a very serious hindrance to the grand business. Cannot the king drag his guests to the table? Yes, but then it would not accomplish his purpose. He wants not slaves to grace his throne. Persons compelled to sit at a marriage-feast would not adorn it. What credit could it be to a king to force his subjects to feast at his table? No for once, as I have said before, the subject must be merged in the guest. It was essential to the dignity of the festival that the guests should come with cheerfulness to the festival, but they would not come. Why? Why would they not come? The answer shall be such as to answer another question Why do not you come and believe in Jesus! With many of them it was an indifference to the whole affair. They did not see what concern they had in the king or his son. Royal marriages were high things and concerned high people; they were plain-speaking men, farmers who went hedging and ditching, or tradesmen who made out bills and sold by the yard or pound. What cared they for the court, the palace, the king, the prince, his bride, or his dinner! They did not say quite that, but such was their feeling; it might be a fine thing, but it was altogether out of their line. How many run in the same groove at this hour? We have heard it said, "What has a working man to do with religion?" and we have heard others of another grade in life affirm that persons who are in business cannot afford time for religion, but had better mind the main chance. The Lord have mercy upon your folly! Here is one great obstacle to the gospel, the stolid indifference of the human mind concerning this grandest of all conceptions God's glorifying his dear Son by having mercy upon sinners. At the bottom the real reason for the refusal of those in the parable was that they were disloyal, they would not come to the supper because they saw an opportunity for the loyal to be glad, and not being loyal they did not wish to hear the songs and acclamations of others who were. By staying away they insulted the king, and declared that they cared not whether he was a king or not, whether his son was a prince or not. They determined to disavow their allegiance by refusing the invitation. They said in effect, "Anyhow, if he be a king and his son a prince, we will do him no honor, we will not be numbered with those who surround his board and show forth his splendor. No doubt a feast is worth having, and such a feast as there will be provided t'were well for us to participate in, but for once we will deny our appetites that we may indulge our pride. We proclaim a revolt. We declare we will not go." Ah, ye who believe not in Jesus, at the bottom of it your unbelief is enmity to your Maker, sedition against the great Ruler of the universe, who deserves your homage. "The ox knoweth his owner, and the ass his master's crib," but ye know not, neither do ye consider; ye are rebels against the Majesty of heaven. Moreover, the refusal was a slight to the prince as well as to his father, and in some cases the gospel is refused mainly with this intent, because the unbeliever rejects the deity of Christ, or despises his atonement. O sirs, beware of this, I know of no rock more fatal than to dishonor Christ by denying his sonship and his deity. Split not upon it, I beseech you "Kiss the Son, lest he be angry, and ye perish from the way when his wrath is kindled but a little." Indifference covered the refusal in the text, "they made light of it," but if you take off the film you will see that at the bottom there was treason against the majesty of the king, and distaste to the dignity of his son. No doubt some of them despised the feast itself. They must have known that with such a king it could not be a starveling meal, but they pretended to despise the feast. How many there are who despise the gospel which they do not understand, I say which they do not understand, for almost invariably if you hear a man depreciate the gospel, you will find that he has scarcely even read the New Testament and is a utter stranger to the doctrines of grace. Listen to a man who is voluble in condemnation of the gospel, and you may rest assured that he is fond because he is empty. If he understood the subject better he would find, if he were indeed a man of candor, that he would be led at least to be silent in admiration if he did not become loyal in acceptance. Beloved friends, the feast is such as you greatly need, let me tell you what it is. It is pardon for the past, renewal of nature for the present, and glory for the future. Here is God to be our helper, his Son to be our shepherd, the Spirit to be our instructor. Here is the love of the Father to be our delight, the blood of the Son to be our cleansing, the energy of the Holy Spirit to be life from the dead to us. You cannot want anything that you ought to want, but what is provided in the gospel, and Jesus Christ will be glorified if you accept it by faith. But here is the hindrance, men do not accept it, "they would not come." Some of us thought that if we put the gospel in a clear light, and if we were earnest in stating it our hearers must be converted, and God forbid we should ever try to do otherwise than make it plain and be earnest, but for all that the best ministry that ever was, or ever could be, will be unsuccessful in a measure; yea, and altogether so, unless the effectual work of the Spirit be present. Still will the cry go up, "Who hath believed our report?" Still will those who serve their Master best, have reason to mourn that they sow on stony ground, and cast their bread on thankless waters. Even the prince of preachers had to say, "Ye search the scriptures, for in them ye think ye have eternal life, but ye will not come to me that ye might have life." Alas, alas, that mercy should be rejected and heaven spurned. IV. So now we must close with the most practical matter of consideration, THE GRACIOUS REJOINDER of the king to the impertinence which interfered with his plans. What did he say? You will observe that they had been bidden, and then called; after the Oriental custom, the call intimated that the festival was now approaching, so that they were not taken unawares, but knew what they did. The second invitation they rejected in cold blood, deliberately, and with intent. What did the monarch do? Set their city in a blaze, and at once root out the rebels? No, but in the first place, he winked at their former insolent refusal. He said in himself, "Peradventure they mistook my servants, peradventure they did not understand that the hour was come. Perhaps the message that was delivered to them was too brief, and they missed its meaning. Or, if perchance, they have fallen into some temporary enmity against me, on reconsideration, they will wish that they had not been so rude, and ungenerous to me. What have I done that they should refuse my dinner? What has my son done that they should not be willing to honor him by feasting at my table. Men lone feasting, my son deserves their honor why should they not come? I will pass over the past and begin again." My hearers, there are many of you who have rejected Christ after many invitations, and this morning my Lord forgets your former unkindnesses, and sends me again with the same message, again to bid you "come to the wedding." It is no small patience which overlooks the past and perseveres in kindness, honestly desiring your good. The King sent another invitation "all things are ready, come ye to the marriage," but you will please to observe that he changed the messenger. "Again he sent forth other servants." Yes, and I will say it, for my soul feels it, if a change of messengers will win you, much as I love the task of speaking in my Master's name, I would gladly die now, where I am, that some other preacher might occupy this platform, if thereby you might be saved. I know my speech to some of you must be monotonous. I seek out images fresh and many, and try to vary my voice and manner, but for all that one man must grow stale to you when heard so often. Perhaps my modes are not the sort to touch your peculiarities of temperament well, good Master, set thy servant aside, and consider him not. Send other messengers if perchance they may succeed. But to some of you I am another messenger, not a better, but another, since my brethren have failed with you. Oh, then, when my voice cries, "Come unto Jesus, trust in his atonement, believe in him, look to him and live," let the new voice be successful, where former heralds have been disregarded. You notice, too, that the message was a little changed. At first it was very short. Surely if men's hearts were right, short sermons would be enough. A very brief invitation might suffice if the heart were right, but since hearts are wrong God bids his servants enlarge, expand, and expound. "Come, for all things are ready. I have prepared my dinner, my oxen and my fatlings are killed, all things are ready, come to the marriage." One of the best ways of bringing sinners to Christ is to explain the gospel to them. If we dwell upon its preparations, if we speak of its richness and freeness, some may be attracted whom the short message which merely tells the plan of salvation might not attract. To some it is enough to say, "Believe in the Lord Jesus Christ and thou shalt be saved," for they are asking, "Sirs, what must I do to be saved?" but others need to be attracted to the wedding feast by the description of the sumptuousness of the repast. We must try to preach the gospel more fully to you, but we shall never tell you of all the richness of the grace of God. As high as the heavens are above the earth, so high are his thoughts above your thoughts, and his ways above your ways. Forsake your sins and your thoughts and turn to the Lord, for he will abundantly pardon you. He will receive you to his heart of love, and give you the kiss of his affection at this hour, if, like prodigal children, you come back and seek your Father's face. The gospel is a river of love, it is a sea of love, it is a heaven of love, it is a universe of love, it is all love. Words there are none, fully to set forth the amazing love of God to sinners, no sin too big or too black, no crime too crimson or too cursed for pardon. If you do but look to his dear crucified Son all manner of sin and of blasphemy shall be forgiven you. There is forgiveness. Jesus gives repentance and remission. And then the happiness which will be brought to you here and hereafter are equally beyond description. You shall have heaven on earth and heaven in heaven; God shall be your God, Christ shall be your friend, and eternal bliss shall be your portion. In this last message the "guests were pressed very delicately, but still in a way which if they had possessed any generosity of heart at all, must have touched them. You see how the evangelist puts it, he does not say, "Come, or else you will miss the feast; come, or else the king will be angry; come, come, or else you will be the losers." No, but he puts it, as I read it, in a very remarkable way. I venture to say if I be wrong, the Master forgive me so saying the king makes himself the object of sympathy, as though he were an embarrassed host. See here, "My dinner is ready, but there is no one to eat it; my oxen and fatlings are all killed, but there are no guests." "Come, come," he seems to say, "for I am a host without guests." So sometimes in the gospel you will see God speaks as if he would represent himself as getting an advantage by our being saved. Now we know that herein he condescends in love to speak after the manner of men. What can he gain by us? If we perish what is he the loser? But he makes himself often in the gospel to be like a father who yearns over his child, longing for him to come home. He makes himself, the infinite God, turn beggar to his own creatures, and beseeches them to be reconciled. Wondrous stoop; for, like a chapman who sells his wares, he cries, "Ho, every one that thirsteth, come ye to the waters; and he that hath no money, let him come." Do you observe how Christ, as he wept over Jerusalem, seems to weep for himself as well as for them. "How often would I have gathered thy children together." And God, in the prophets, puts it as his own sorrow, "How can I set thee as Admah, how can I make thee as Zeboim," as if it were not the child's loss alone, but the father's loss also, if the sinner died. Do you not feel, as it were, a sympathy with God when you see his gospel rejected? Shall the cross be lifted high, and none look to it? Shall Jesus die, and men not be saved by his death? O blessed Lord, we feel, if nothing else should draw us, we must come when we see, as it were, thyself represented as a host under our embarrassment, for lack of guests. Great God, we come, we come right gladly, we come to participate of the bounties which thou hast provided, and to glorify Jesus Christ by receiving as needy sinners that which thy mercy has provided. Brethren and sisters since Christ finds many loath to honor him, my exhortation is to you who love him, honor him the more since the world will not. You who have been constrained to come, remember to sing as you sit at his table, and rejoice and bless his name. Next go home and intercede for those who will not come, that the Lord will enlighten their understandings, and change their wills, that they may be yet constrained to believe in Jesus; and as for those of you who feel half inclined this morning by the soft touches of his grace to come and feast, let me bid you come. It is a glorious gospel the feast is good. He is a glorious king the Host is good. He is a blessed Savior, he who is married, he is good. It is all good, and you shall be made good too, if your souls accept the invitation of the gospel which is given to you this day. "He that believeth and is baptized shall be saved: he that believeth not shall be damned." "Believe on the Lord Jesus Christ and thou shalt be saved." The Lord send his Spirit to make the call effectual, for his dear Son's sake. Amen.
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Spurgeon, Charle Haddon. "Commentary on Matthew 22:3". "Spurgeon's Verse Expositions of the Bible". https://www.studylight.org/commentaries/spe/matthew-22.html. 2011.
Kelly Commentary on Books of the Bible
We now enter on the Lord's final presentation of Himself to Jerusalem, traced, however, from Jericho; that is, from the city which had once been the stronghold of the power of the Canaanite. The Lord Jesus presenting Himself in grace, instead of sealing up the curse which had been pronounced on it, makes it contrariwise the witness of His mercy towards those who believed in Israel. It was there that two blind men (for Matthew, we have seen, abounds in this double token of the Lord's grace), sitting by the wayside, cried out, and most appropriately, "Have mercy on us, O Lord, thou Son of David!" They were led and taught of God. It was no question of law, yet strictly in His capacity of Messiah. Their appeal was in thorough keeping with the scene; they felt that the nation had no sense of its own blindness, and so addressed themselves at once to the Lord thus presenting Himself where divine power wrought of old. It is remarkable that, although there had been signs and wonders given from time to time in Israel, miraculous cures wrought, dead even raised to life, and leprosy cleansed, yet never, previously to the Messiah, do we hear of restoring the blind to sight. The Rabbis held that this was reserved for the Messiah; and certainly I am not aware of any case which contradicts their notion. They appear to have founded it upon the remarkable prophecy of Isaiah. (Isaiah 35:1-10) I do not affirm that the prophecy proves their notion to be true in isolating that miracle from the rest; but it is evident that the Spirit of God does connect emphatically the opening of blind eyes with the Son of David, as part of the blessing that He will surely diffuse when He comes to reign over the earth.
What appears further here is, that Jesus does not put the blessing off till His reign. Undoubtedly, the Lord in those days was giving signs and tokens of the world to come; and it was continued by His servants afterwards, as we know from the end of Mark, the Acts, etc. The miraculous powers which He exercised were samples of the power which would fill the earth with Jehovah's glory, casting out the enemy, and effacing the traces of his power, and making it the theatre of the manifestation of His kingdom here below. Thus our Lord gives evidence that the power was in Himself already, so that they need not lack because the kingdom was not yet come, in the full, manifest sense of the word. The kingdom was then come in His own person, as is said by Matthew (Matthew 12:1-50) as well as Luke. Still less did the blessing tarry for the sons of men. Virtue went forth at His kingly touch: this, at least, did not depend on the recognition of His claims by His people. He takes up this sign of Messiah's grace the opening of the eyes of the blind, itself no mean sign of the true condition of the Jews, could they but feel and own the truth. Alas! they sought not mercy and healing at His hands; but if there were any to call on Him at Jericho, the Lord would hearken. Here, then, Messiah answers to the cry of faith of these two blind men. When the multitude rebuked them, that they should hold their peace, they cried the more. The difficulties presented to faith only increased the energy of its desire; and so they cried, "Have mercy on us, O Lord, thou Son of David!" Jesus stands, calls the blind men, and says, "What will ye that I should do?" "Lord, that our eyes should be opened." And so it was according to their faith. Moreover, it is noted that .they follow Him, the pledge of what will be done when the people, by-and-by owning their blindness, and turning to Him for eyes, receive sight from the true Son of David to see Himself in the day of His earthly glory.
Matthew 21:1-46. The Lord thereon enters Jerusalem according to prophecy. He enters it, however, not in the outward pomp and glory which the nations seek after, but according to what the prophet's words now made good literally: Jehovah's King sitting on an ass in the spirit of humiliation. But even in this very thing, the fullest proof was afforded that He was Jehovah Himself. From first to last, as we have seen, it was Jehovah-Messiah. The word to the owner of the ass and colt was, "The Lord hath need of them." Accordingly, on this plea of Jehovah of hosts, all difficulties disappear, though unbelief finds there its stumbling-block. It was indeed the power of the Spirit of God that controlled his heart; even as to Christ "the porter opened." God left nothing undone on any side, but so ordered that the heart of this Israelite should yield a testimony that grace was at work, spite of the lamentable chill that stupefied the people. How good it is thus to raise up a witness, never indeed to leave it absolutely lacking, not even on the road to Jerusalem alas! the road to the cross of Christ. This, as we are told by the evangelist, came to pass that the word of the prophet should be fulfilled: "Tell ye the daughter of Zion, Behold, thy King cometh unto thee, meek [for such meekness was the character of His presentation as yet], and sitting upon an ass, and a colt the foal of an ass." All must be in character with the Nazarene. Accordingly, the disciples went and did as Jesus commanded. The multitudes, too, were acted on a very great multitude. It was, of course, but a transient action, yet was it of God for a testimony, this moving of hearts by the Spirit. Not that it penetrated beneath the surface, but was rather a wave that passed over men's hearts, and then was gone. For the moment they followed, crying, "Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord; Hosanna in the highest!" (applying to the Lord the congratulations of Psalms 118:1-29)
Jesus, according to our evangelist's account, comes to the temple and cleanses it. Remark the order as well as character of the events. In Mark this is not the first act which is recorded, but the curse on the barren fig tree, between His inspection of all things in the temple and His ejection of those who profaned it. The fact is, there were two days or occasions in which the fig tree comes before us, according to the gospel of Mark, who gives us the details more particularly than any one, notwithstanding his brevity. Matthew, on the contrary, while he is so careful in furnishing us frequently with a double witness of the Lord's gracious ways toward His land and people, gives only as one whole His dealing with both the fig tree and the temple. We should not know from the first evangelist of any interval in either case; nor could we learn from either the first or the third but that the cleansing of the temple occurred on His earlier visit. But we know from Mark, who sets forth an exact account of each of the two days, that in neither case was all done at once. This is the more remarkable because, in the instances of the two demoniacs, or the two blind men in Matthew, Mark, like Luke, speaks only of one. Nothing can account for such phenomena but design; and the more so as there is no ground to assume that each succeeding evangelist was kept in ignorance of his predecessor's account of our Lord. It is evident that Matthew compresses in one the two acts about the temple, as well as about the fig tree. His scope excluded such details, and, I am persuaded, rightly so, according to the mind of God's Spirit. It may render it all the more striking when one observes that Matthew was there, and Mark was not. He who actually saw these transactions, and who therefore, had he been a mere acting human witness, would peculiarly have dwelt on them; he, too, who had been a personal companion of the Lord, and therefore, had it been only a question of treasuring all up as one that loved the Lord, would, naturally speaking, have been the one of the three to have presented the amplest and minutest picture of the circumstance, is just the one who does nothing of the kind. Mark, as confessedly not being an eye-witness, might have been supposed to content himself with the general view. The reverse is the fact unquestionably. This is a notable feature, and not here alone, but elsewhere also. To me it proves that the gospels are the fruit of divine purpose in all, distinctively in each. It establishes the principle that, while God condescended to employ eye-witness, He never confined Himself to it, but, on the contrary, took full and particular care to shew that He is above all creature means of information. Thus it is in Mark and Luke we find some of the most important details; not in Matthew and John, though Matthew and John were eyewitnesses, Mark and Luke not. A double proof of this appears in what has been just advanced. To Matthew, acting according to what was given him of the Spirit, there was no sufficient reason to enter into points which did not bear dispensationally upon Israel. He therefore, as often elsewhere, presents the entrance into the temple in its completeness, as being the sole matter important to his aim. Any thoughtful mind must allow, if I do not greatly err, that entrance into detail would rather detract from the augustness of the act. The minute account has its just place, on the other hand, if it be a question of the Lord's method and bearing in His service and testimony. Here I want to know the particulars; there every trace and shade are full of instruction to me. If I have to serve Him, I do well to learn and ponder His every word and way; and in this the style and mode of Mark's gospel is invaluable. Who but feels that the movements, the pauses, the sighs, the groans, the very looks of the Lord, are fraught with blessing to the soul? But if, as with Matthew, the object be the great change of dispensation consequent on the rejection of the divine Messiah, (particularly if the point, as here, be not the opening out of coming mercy, but, on the contrary, a solemn and a stern judgment on Israel,) the Spirit of God contents Himself with a general notice of the painful scene, without indulging in any circumstantial account of it.
To this it is I attribute the palpable difference in this place of Matthew as compared with Mark, and with Luke also, who omits the cursed fig tree altogether, and gives the barest mention of the temple's cleansing (Matt. 19: 45). The notion of some men, especially a few men of learning, that the difference is due to ignorance on the part of one or other or all the evangelists, is of all explanations the worst, and even the least reasonable (to take the lowest ground); it is in plain truth the proof of their own ignorance, and the effect of positive unbelief. What I have ventured to suggest I believe to be a motive, and an adequate motive, for the difference; but we must remember that divine wisdom has depths of aim infinitely beyond our ability to sound. God may be pleased to vouchsafe us a perception of what is in His mind, if we be lowly, and diligent., and dependent on Him; or He may leave us ignorant of much, where we are careless or self-confident; but sure I am that the very points men ordinarily fix on as blots or imperfections in the inspired word are, when understood, among the strongest proofs of the admirable guidance of the Holy Spirit of God. Nor do I speak with such assurance because of the least satisfaction in any attainments, but because every lesson I have learnt and do learn from God's word brings with it the ever accumulating conviction that Scripture is perfect. For the question in hand, it is enough to produce sufficient evidence that it was not in ignorance, but with full knowledge, that Matthew, Mark, and Luke wrote as they have done; I go farther, and say it was divine intention, rather than, as I conceive, any determinate plan of each evangelist, who may not himself have had before his mind the full scope of what the Holy Ghost gave him to write about it. There is no necessity to suppose that Matthew deliberately designed the result which we have in his gospel. How God brought it all to pass is another question, which, of course, it is not for us to answer. But the fact is, that the evangelist, who was present, he who consequently was an eyewitness of the details, does not give them; while one who was not there states them with the greatest particularity thoroughly harmonious with the account of him who was there, but, nevertheless, with differences as marked as their mutual corroborations. If we might rightly use, in this case, the word "originality," then originality is stamped upon the account of the second. I affirm, then, in the strictest sense, that divine design is stamped upon each, and that consistency of purpose is found everywhere in all the gospels.
The Lord then goes straight to the sanctuary. The kingly Son of David, destined to sit as the Priest upon His throne, the head of all things sacred as well as pertaining to the polity of Israel, we can understand why Matthew should describe such an One visiting the temple of Jerusalem; and why, instead of stopping, like Mark, to narrate that which attests His patient service, the whole scene should be given here without a break. We have seen that a similar principle accounts for the massing of the facts of His ministry in the end of the fourth chapter, and also for giving as a continuous whole the Sermon on the Mount, although, if we enquired into details, we might find many and considerable intervals; for, as undoubtedly those facts were grouped, so I believe also it was between the parts of that sermon. It fell in, however, with the object of Matthew's gospel to pass by all notice of these interstices, and so the Spirit of God has been pleased to interweave the whole into the beautiful web of the first gospel. In this way, as I believe, we may and should account for the difference between Matthew and Mark in this particular, without in the smallest degree casting the shadow of an imperfection upon one any more than on the other; while the fact, already pressed, that eye-witnessing, while employed as a servant, is never allowed to govern in the composition of the gospels, bespeaks loudly that men forget their true Author in searching into the writers He employed, and that the only key to all difficulties is the simple but weighty truth that it was God communicating His mind about Jesus, as by Matthew so by Mark.
Next, the Lord acts upon the word. He finds men selling and buying in the temple (that is, in its buildings) overthrows their tables, and turns out themselves, pronouncing the words of the prophets, both Isaiah and Jeremiah. But at the same time there is another trait noted here only: the blind and the lame (the "hated of David's soul,"2 Samuel 5:8; 2 Samuel 5:8) the pitied of David's greater Son and Lord) find a friend instead of an enemy in Him who loved them, the true beloved of God. Thus, at the very time He showed His hatred and righteous indignation at the covetous profaning of the temple, His love was flowing out to the desolate in Israel. Then we see the chief priests and scribes offended at the cries of the multitude and children, and turning reproachfully to the Lord, who allowed such a right royal welcome to be addressed to Him; but the Lord calmly takes His place according to the sure word of God. It is not now Deuteronomy that is before Him ( that He had quoted when tempted of Satan at the beginning of His career). But now, as they had borrowed the words of Psalms 118:1-29 (and who will say they were wrong?), so the Lord Jesus (and I say He was infinitely right) applies to them, as well as to Himself, the language ofPsalms 8:1-9; Psalms 8:1-9. Its central truth is the entrance of the rejected Messiah, the Son of man by humiliation and suffering unto death, into heavenly glory and dominion over all things. And this was just the point before the Lord: the little ones were thus in the truth and spirit of that oracle. They were sucklings, out of whose mouth praise was ordained for the despised Messiah soon to be in heaven, exalted there and preached here as the once crucified and now glorified Son of man. What could be more appropriate to that time, what more profoundly true for all time, yea, for eternity?
Matthew, as we have seen, crowds into one scene all mention of the barren fig tree (ver. 18-22), without distinguishing the curse of the one day from the manifestation of its accomplishment on the day following. Was it without moral import? Impossible. Did it convey the notion of a hearty and true reception of the Messiah, with fruits meet for His hand who had so long tended it, and failed in no care or culture? Was there anything answering to the welcome of the little ones who cried Hosanna, the type of what grace will effect in the day of His return, when the nation itself will contentedly, thankfully take the place of babes and sucklings, and find their best wisdom in so owning the One whom their fathers rejected, the man thereon exalted to heaven during the night of His people's unbelief? Meanwhile, another picture better suits them, the state and the doom of the fruitless fig tree. Why so scornful of the jubilant multitude, of the joyous babes? What was their condition before the eyes of Him who saw all that passed within their minds? They were no better than that fig tree, that solitary fig tree which met the Lord's eyes as He comes from Bethany, entering once more into Jerusalem. Like it, they, too, were full of promise; like its abundant foliage, they lacked not fair profession, but there was no fruit. That which made its barrenness evident was the fact that it was not yet the time of figs. Therefore, the unripe figs, the harbinger of harvest, ought to have been there. Had the season of figs been come, the fruit might have been already gathered; but that season having not yet arrived, beyond controversy the promise of the coming harvest should, and indeed must, have been still there, had any fruit been really borne. This, therefore, represented too truly what the Jew, what the nation, was in the eye of the Lord. He had come seeking fruit; but there was none; and the Lord pronounced this curse, "Henceforth let no fruit grow on thee for ever." And so it is. No fruit ever sprang from that generation. Another generation there must be; a total change must be wrought if there is to be fruit-bearing. Fruit of righteousness can only be through Jesus to God's glory; and Jesus they yet despised. Not that the Lord will give up Israel, but He will create a generation to come wholly different from the present Christ-rejecting one. Such an issue will be seen to be implied, if we compare our Lord's curse with the rest of the word of God, which points to better things yet in store for Israel.
But He adds more than this. It was not only that the Israel of that day should thus pass away, giving place to another generation, who, honouring the Messiah, will bear fruit to God; He tells the wondering disciples that, had they faith, the mountain would be cast into the sea. This appears to go farther than the disappearance of Israel as responsible to be a fruit-bearing people; it implies their whole polity dissolved; for the mountain is just as much the symbol of a power in the earth, an established world-power, as the fig tree is the special sign of Israel as responsible to produce' fruit for God; and it is clear that both figures have been abundantly verified. For the time Israel is passed away. After no long interval, the disciples saw Jerusalem not only taken, but completely torn as it were from the roots. The Romans came, as the executioners of the sentence of God (according to the just forebodings of the unjust high priest Caiaphas, who prophesied not without the Holy Ghost), and took away their place and nation, not because they did not, but because they did, kill Jesus their Messiah. Notoriously this total ruin of the Jewish state came to pass when the disciples had grown up to be 'a public witness to the world, before the apostles were all taken away from the earth; then their whole national polity sunk and disappeared when Titus sacked Jerusalem, and sold and scattered the people to the ends of the earth. I have no doubt that the Lord intended us to know the uprooting of the mountain just as much as the withering of the fig tree. The latter may be the simpler application of the two, and evidently more familiar to ordinary thought; but there seems no real reason to question, that if the one be meant symbolically, so too is the other. However this may be, these words of the Lord close that part of the subject.
We enter upon a new series in the rest of this chapter and the next. The religious rulers come before the Lord to put the first question that ever enters the minds of such men, "By what authority doest thou these things?" Nothing is more easily asked by those who assume that their own title is unimpeachable. Our Lord answers them by another question, which soon disclosed how thoroughly they themselves, in what was incomparably more serious, failed in moral competence. Who were they, to raise the question of His authority? As guides of religion, surely they ought to be able to decide that which was of the deepest consequence for their own souls, and for those of whom they assumed the spiritual charge. The question He puts involved indeed the answer to theirs; for had they answered Him in truth, this would have decided at once by what, and by whose, authority He acted as He did. "The baptism of John, whence was it (asks the Lord), from heaven, or of men?" There was no singleness of purpose, there was no fear of God, in these men so full of swelling words and fancied authority. Accordingly, instead of its being an answer from conscience declaring the truth as it was, they reason solely how to escape from the dilemma. The only question before their minds was, what answer would be politic? how best to get rid of the difficulty? Vain hope with Jesus! The base conclusion to which they were reduced is, "We cannot tell." It was a falsehood: but what of that, where the interests of religion and their own order were concerned? Without a blush, then, they answer the Saviour, "We cannot tell;" and the Lord with calm dignity strikes home His answer not, "I cannot tell," but, "Neither tell I you by what authority I do these things." Jesus knew and laid bare the secret springs of the heart; and the Spirit of God records it here for our instruction. It is the genuine universal type of worldly leaders of religion in conflict with the power of God. "If we shall say, From heaven, he will say unto us, Why did ye not, then, believe him? But if we shall say, Of men, we fear the people; for all hold John as a prophet." If they owned John, they must bow to the authority of Jesus; if they rejected John, they feared the people. They were thus put to silence; for they would not risk loss of influence with the people, and they were determined at all cost to deny the authority of Jesus. All they cared about was themselves.
The Lord goes on and meets parabolically a wider question than that of the rulers, gradually enlarging the scope, till He terminates these instructions inMatthew 22:14; Matthew 22:14. First, He takes up sinful men where natural conscience works, and where conscience is gone. This is peculiar to Matthew: "A certain man had two sons; and he came to the first, and said, Son, go work today in my vineyard. He answered and said, I will not: but afterward he repented, and went." He comes to the second, who was all complacency, and answers to the call, "I go, sir: and went not. Whether of them twain did the will of his father? They say unto Him, The first. Jesus saith unto them [such is the application], Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him." (Matthew 21:28-32.) But He was not content with merely thus touching conscience in a way that was painful enough to the flesh; for they found that, spite of authority or anything else, those who professed most, if disobedient, were counted worse than the most depraved, who repented and did the will of God.
Next, our Lord looks at the entire people, and this from the commencement of their relations with God. In other words, He gives us in this parable the history of God's dealings with them. It was in no, way, so to speak, the accidental circumstance of how they behaved in one particular generation. The Lord sets out clearly what they had been all along, and what they were then. In the parable of the vineyard, they are tested as responsible in view of the claims of God, who had blessed them from the first with exceeding rich privileges. Then, in the parable of the marriage of the king's son, we see what they were, as tested by the grace or gospel of God. These are the two subjects of the parables following.
The householder, who lets out his vineyard to husbandmen, sets forth God trying the Jew, on the ground of blessings abundantly conferred upon him. Accordingly we have, first, servants sent, and then more, not only in vain, but with insult and increase of wrong. Then, at length, He sends His Son, saying, They will reverence my Son. This gives occasion for their crowning sin the utter rejection of all divine claims, in the death of the Son and Heir; for "they caught him, and cast him out of the vineyard, and slew him." "When the lord therefore of the vineyard comes," He asks, "what will he do unto these husbandmen?" They say unto Him, "He will miserably destroy these wicked men, and let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons."
The Lord accordingly pronounces according to the Scriptures, not leaving it merely to the answer of the conscience, "Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?" Then He applies further this prediction about the stone, connecting, it would appear, the allusion inPsalms 118:1-29; Psalms 118:1-29 with the prophecy ofDaniel 2:1-49; Daniel 2:1-49. The principle at least is applied to the case in hand, and, I need hardly say, with perfect truth and beauty; for in that day apostate Jews will be judged and destroyed, as well as Gentile powers. In two positions the stone was to be found. The one is here on the earth the humiliation, to wit, of the Messiah. Upon that Stone, thus humbled, unbelief trips and falls. But, again, when the Stone is exalted, another issue follows; for" the Stone of Israel," the glorified Son of man, shall descend in unsparing judgment, and crush His enemies together. When the chief priests and Pharisees had heard His parables, they perceived that He spake of them.
The Lord, however, turns in the next parable to the call of grace. It is a likeness of the kingdom of heaven. Here we are on new ground. It is striking to see this parable introduced here. In the gospel of Luke there is a similar one, though it might be too much to affirm that it is the same. Certainly an analogous parable is found, but in a totally different connection. Besides, Matthew adds various particulars peculiar to himself, and quite falling in with the Spirit's desire by him; as we find also in Luke his own characteristics. Thus, in Luke, there is a remarkable display of grace and love to the despised poor in Israel; then, further, that love enlarging its sphere, and going out to the highways and hedges to bring in the poor that were there the poor in the city the poor everywhere. I need not say how thoroughly in character all this is. Here, in Matthew, we have not only God's grace, but a kind of history, very strikingly embracing the destruction of Jerusalem, on which Luke is here silent. "The kingdom of heaven is like unto a certain king which made a marriage for his son." It is not merely a man making a feast for those that have nothing that we have fully in Luke; but here rather the king bent upon the glorification of his son. "He sent forth his servants to call them that were bidden to the wedding: and they would not come. Again he sent forth other servants, saving, Tell them which were bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage." There are two missions of the servants of the Lord here: one during His lifetime; the other after His death. On the second mission, not the first, it is said, "All things are ready." The message is, as ever, despised. "They made light of it, and went their ways." It was the second time when there was this most ample invitation which left no excuse for man, that they not only would not come, going one to his farm, and another to his merchandize, but "the remnant took his servants, and entreated them spitefully and slew them," This was not the character of the reception given to the apostles during our Lord's lifetime, but exactly what transpired after His death. Thereupon, though in marvellous patience the blow was suspended for years, nevertheless judgment came at last. "When the king heard thereof, he was wroth, and sent forth his armies and destroyed those murderers, and burnt up their city." This, of course, closes this part of the parable as predicting a providential dealing of God; but, besides being thus judicial after a sort to which we find nothing parallel in the gospel of Luke ( i.e., in what answers to it), as usual, the great change of dispensation is shown in Matthew much more distinctly than in Luke.
There it is rather the idea of grace that began with one sending out to those invited, and a very full exposure of their excuses in a moral point of view, followed by the second mission to the streets and lanes of the city, for the poor, maimed, halt, and blind; and finally, to the highways and hedges, compelling them to come in that the house might be filled. In Matthew it is very much more in a dispensational aspect; and hence the dealings with the Jews, both in mercy and judgment, are first given as a whole, according to that manner of his which furnishes a complete sketch at one stroke, so to speak. It is the more manifest here, because none can deny that the mission to the Gentiles was long before the destruction of Jerusalem. Next is appended the Gentile part to itself. "Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests." But there is a further thing brought out here, in a very distinctive manner. In Luke, we have no judgment pronounced and executed at the end upon him that came to the wedding without the due garment. In Matthew, as we saw the providential dealing with the Jews, so we find the closing scene very particularly described, when the king judges individually in the day that is coming. It is not an external or national stroke, though that too we have here a providential event in connection with Israel. Quite different, but consistent with that, we have a personal appraisal by God of the Gentile profession, of those now bearing Christ's name, but who have not really put on Christ. Such is the conclusion of the parable: nothing more appropriate at the same time than this picture, peculiar to Matthew, who depicts the vast chance at hand for the Gentiles, and God's dealing with them individually for their abuse of His grace. The parable illustrates the coming change of dispensation. Now this falls in with Matthew's design, rather than Luke's, with whom we shall find habitually it is a question of moral features, which the Lord may give opportunity of exhibiting at another time.
After this come the various classes of Jews the Pharisees first of all, and, strange consorts! the Herodians. Ordinarily they were, as men say, natural enemies. The Pharisees were the high ecclesiastical party; the Herodians, on the contrary, were the low worldly courtier party: those, the strong sticklers for tradition and righteousness according to the law; these, the panderers to the powers that then were for whatever could be got in the earth. Such allies now joined hypocritically against the Lord. The Lord meets them with that wisdom which always shines in His words and ways. They demand whether it be lawful to give tribute to Caesar or not. "Show me," says He, "the tribute money . . . . . And he saith unto them, Whose is this image and superscription? They say unto him, Caesar's. Then saith he unto them, Render unto Caesar the things which are Caesar's; and unto God the things that are God's." Thus the Lord deals with the facts as they then came before Him. The piece of money they produced proved their subjection to the Gentiles. It was their sin which had put them there. They writhed under their masters; but still under alien masters they were; and it was because of their sin. The Lord confronts them not only with the undeniable witness of their subjection to the Romans, but also with a graver charge still, which they had entirely overlooked the claims of God, as well as of Caesar. "Render unto Caesar the things which are Caesar's." The money you love proclaims that you are slaves to Caesar. Pay, then, to Caesar his dues. But forget not to "render to God the things that are God's." The fact was, they hated Caesar only less than they hated the true God. The Lord left them therefore under the reflections and confusion of their own guilty consciences.
Next, the Lord is assailed by another great party. "The same day came to him the Sadducees" those most opposed to the Pharisees in doctrine, as the Herodians were in politics. The Sadducees denied resurrection, and put a case which to their mind involved insuperable difficulties. To whom would belong in that state a woman who here had been married to seven brethren successively? The Lord does not cite the clearest Scripture about the resurrection; He does what in the circumstances is much better; He appeals to what they themselves professed most of all to revere. To the Sadducee there was no part of Scripture possessed of such authority as the Pentateuch, or five books of Moses. From Moses, then, He proved the resurrection; and this in the simplest possible way. Every one their own conscience must allow that God is the God, not of the dead, but of the living. Therefore, if God calls Himself the God of Abraham, Isaac, and Jacob, it is not an unmeaning thing. Referring long afterwards to their fathers who were passed away, He speaks of Himself as in relationship with them. Were they not, then, dead? But was all gone? Not so. But far more than that, He speaks as one who not merely had relations with them, but had made promises to them, which never yet were accomplished. Either, then, God must raise them from the dead, in order to make good His promises to the fathers; or He could not be careful to keep His promises. Was this last what their faith in God, or rather their want of faith, came to? To deny resurrection is, therefore, to deny the promises, and God's faithfulness, and in truth God Himself. The Lord, therefore, rebukes them on this acknowledged principle, that God was the God of the living, not of the dead. To make Him God of the dead would have been really to deny Him to be God at all: equally so to make His promises of no value or stability. God, therefore, must raise again the fathers in order to fulfil His promise to them; for they certainly never got the promises in this life. The folly of their thoughts too was manifest in this, that the difficulty presented was wholly unreal it only existed in their imagination. Marriage has nothing to do with the risen state: there they neither marry, nor are given in marriage, but are as the angels of God in heaven. Thus, on their own negative ground of objection, they were altogether in error. Positively, as we have seen, they were just as wrong; for God must raise the dead to make good His own promises. There is nothing now in this world that worthily witnesses God, save only that which is known to faith; but if you speak of the display of God, and the manifestation of His power, you must wait until the resurrection. The Sadducees had not faith, and hence were in total error and blindness: "Ye do err, not knowing the Scriptures, nor the power of God." Therefore it was that, refusing to believe, they were unable to understand. When the resurrection comes, it will be manifest to every eye. Accordingly this was the point of our Lord's answer; and the multitudes were astonished at His doctrine.
Though the Pharisees were not sorry to find the then ruling party, the Sadducees, put to silence, one of them, a lawyer, tempted the Lord in a question of near interest to them. "Master, which is the great commandment in the law?" But He who came full of grace and truth never lowered the law, and at once gives its sum and substance in both its parts Godward and manward.
The time, however, was come for Jesus to put His question, drawn fromPsalms 110:1-7; Psalms 110:1-7. If Christ be confessedly David's Son, how does David in spirit call Him Lord, saying, "Jehovah said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?" The whole truth of His position lies here. It was about to be realized; and the Lord can speak of the things that were not as though they were. Such was the language of David the king in words inspired of the Holy Ghost. What was the language, the thought of the people now, and by whom inspired? Alas! Pharisees, lawyers, Sadducees it was only a question of infidelity in varying forms; and the glory of David's Lord was even more momentous than the dead rising according to promise. Believe it or not, the Messiah was about to take His seat at the right hand of Jehovah. They were indeed, they are critical questions: If the Christ be David's Son, how is He David's Lord? If He be David's Lord, how is He David's Son? It is the turning point of unbelief at all times, now as then, the continual theme of the testimony of the Holy Ghost, the habitual stumbling-block of man, never so vain as when he would be wisest, and either essay to sound by his own wit the unfathomable mystery of Christ's person, or deny that there is in it any mystery whatever. It was the very point of Jewish unbelief It was the grand capital truth of all this gospel of Matthew, that He who was the Son of David, the Son of Abraham, was really Emmanuel, and Jehovah. It had been proved at His birth, proved throughout His ministry in Galilee, proved now at His last presentation in Jerusalem. "And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions." Such was their position in presence of Him who was so soon about to take His seat at the right hand of God; and there each remains to this day. Awful, unbelieving silence of Israel despising their own law, despising their own Messiah, David's Son and David's Lord, His glory their shame!
But if man was silent, it was the Lord's place not merely to question but to pronounce; and in Matthew 23:1-39 most solemnly does the Lord utter His sentence upon Israel. It was an address both to the multitude and to the disciples, with woes for Scribes and Pharisees. The Lord fully sanctioned that kind of mingled address for the time, providing, it would appear, not merely for the disciples, but for the remnant in a future day who will have this ambiguous place; believers in Him, on the one hand, yet withal filled, on the. other, with Jewish hopes and Jewish associations. This seems to me the reason why our Lord speaks in a manner so remarkably different from that which obtains ordinarily in Scripture. "The scribes," He says, "and the Pharisees sit in Moses' seat. All, therefore, whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens, and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. But all their works they do to be seen of men." The principle fully applied then, as it will in the latter day; the Church scene coming in meanwhile as a parenthesis. The suitability of such instruction to this gospel of Matthew is also obvious, as indeed here only it is found. Then, again, our souls would shrink from the notion, that what our Lord taught could have merely a passing application. Not so; it has a permanent value for His followers; save only that the special privileges conferred on the Church, which is His body, modify the case, and, concurrently with this, the setting aside meanwhile of the Jewish people and state of things. But as these words applied literally then, so I conceive will it be at a future day. If this be so, it preserves the dignity of the Lord, as the great Prophet and Teacher, in its true place. In the last book of the New Testament we have a similar combination of features, when the Church will have disappeared from the earth; that is, the keeping the commandments of God and having the faith of Jesus. So here, the disciples of Jesus are exhorted to heed what was enjoined by those who sat in Moses' seat to follow what they taught, not what they did. So far as they brought out God's commandments, it was obligatory. But their practice was to be a beacon, not a guide. Their objects were to be seen of men, pride of place, honour in public and private, high-sounding titles, in open contradiction of Christ and that oft-repeated word of His "Whosoever shall exalt himself shall be abased; and he that shall bumble himself shall be exalted." Yet, of course, the disciples had the faith of Jesus.
Next the Lord* launches out woe after woe against the Scribes and Pharisees. They were hypocrites. They shut out the new light of God, while zealous beyond measure for their own thoughts; they undermined conscience by their casuistry, while insisting on the minutest alliteration in ceremonializing; they laboured after external cleanness, while full of rapine and intemperance; and if they could only seem righteously fair without, feared not within to be full of hypocrisy and lawlessness. Finally, their monuments in honour of slain prophets and past worthies were rather a testimony to their own relationship, not to the righteous, but to those who murdered them. Their fathers killed the witnesses of God who, while living, condemned them; they, the sons, only built to their memory when there was no longer a present testimony to their conscience, and their sepulchral honours would cast a halo around themselves.
*The most ancient text, represented by the Vatican, Sinai, Beza's Cambridge, L. of Paris (C. being defective, as well as the Alexandrian), and the Rescript of Dublin, omits verse 14, which may have been foisted in from Mark 12:40 and Luke 20:47. This leaves the complete series of seven woes.
Such is worldly religion and its heads: the great obstructions to divine knowledge, instead of living only to be its channels of communication; narrow, where they should have been large; cold and lukewarm for God, earnest only for self; daring sophists, where divine obligations lay deep, and punctilious pettifoggers in the smallest details, straining at the gnat and swallowing the camel; anxious only for the outside, reckless as to all that lay concealed underneath. The honour they paid those who had suffered in times past was the proof that they succeeded not them but their enemies, the true legitimate successors of those that slew the friends of God. The successors of those that of old suffered for God are those who suffer now; the heirs of their persecutors may build them sepulchres, erect statues, cast monumental brasses, pay them any conceivable honour. When there is no longer the testimony of God that pierces the obdurate heart, when they who render it are no longer there, the names of these departed saints or prophets become a means of gaining religious reputation for themselves. Present application of the truth is lacking, the sword of the Spirit is no longer in the hands of those who wielded it so well To honour those who have passed away is the cheapest means, on the contrary, for acquiring credit for the men of this generation. It is to swell the great capital of tradition out of those that once served God, but are now gone, whose testimony, is no longer a sting to the guilty. Thus it is evident, that as their honour begins in death, so it bears the sure stamp of death upon it. Did they plume themselves on the progress of the age? Did they think and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets? How little they knew their own hearts! Their trial was at hand. Their real character would soon appear, hypocrites though they were, and a serpent brood: how could they escape the judgment of hell?
"Wherefore, behold," says He, after thus exposing and denouncing them, "I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city." It is most eminently a Jewish character and circumstance of persecution; as the aim was the retributive one, "that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. Verily, I say unto you, all these things shall come upon this generation." Yet, just as the blessed Lord, after pronouncing woes on Chorazin, Bethsaida, and Capernaum, that had rejected His words and works, turned at once to the infinite resources of grace, and from the depth of His own glory brought in the secret of better things to the poor and needy; so it was that even at this time, just before He gave utterance to these woes (so solemn and fatal to the proud religious guides of Israel), He had, as we know from Luke 19:1-48, wept over the guilty city, out of which, as His servants, so their Lord could not perish. Here, again, how truly was His heart towards them! "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate." It is not "I have," but your house is left unto you desolate; "for I say unto you, ye shall not see me henceforth [what bitterness of destitution theirs Messiah, Jehovah Himself, rejecting those who rejected Him!] till ye shall say, Blessed is he that cometh in the name of the Lord."
Thus we have had our Lord presenting Himself as Jehovah the King; we have had the various classes putting themselves forward to judge Him, but, in fact, judged themselves by Him, There remains another scene of great interest, linking itself on to His farewell to the nation just noticed. It is His last communication to the disciples in view of the future; and this Matthew gives in a very full and rich manner. It would be vain to attempt an exposition of this prophetic discourse within my assigned limits. I will, therefore, but skim its surface now, just enough to indicate its outlines, and specially its distinctive features. It is evident that the greater completeness here exhibited beyond what appears in any other gospel is according to special design. In the gospel given by the other apostle, John, there is not a word of it. Mark gives his report very particularly in connection with the testimony of God, as I hope to show when we come to that point. In Luke there is peculiar distinctness in noticing the Gentiles, and their times of supremacy during the long period of Israel's degradation. Again, it is only in Matthew that we find direct allusion to the question of the end of the age. The reason is evident. That consummation is the grand crisis for the Jew. Matthew, writing under the Holy Ghost's direction for Israel, in view both of the consequences of their past unfaithfulness and of that future crisis, furnishes alike the momentous question and the Lord's special answer to it. This, too, is the reason why Matthew opens out what we do not find in either Mark or Luke, at least in this connection. We have here very comprehensively the Christian part, as it appears to me ( i.e., what belongs to the disciples, viewed as professing Christ's name when Israel rejected Him). This suits Matthew's view of the prophecy; and the reason is plain. Matthew shows us not only the consequences of the rejection of the Messiah to Israel, but the change of dispensation, or what would follow on their fatal opposition to One who was their King, yea, not only Messiah, but Jehovah. The consequences were to be, could not but be, all-important; and the Spirit here records this portion of the Lord's prophecy most appropriately to His purpose by Matthew. Would not God turn the Jewish rejection of that glorious Person to some wondrous and suitable account? Accordingly this is what we find here. The order, though different from that which obtains elsewhere, is regulated by perfect wisdom. First of all, the Jews are taken up, or the disciples as representing them, where they then were. They had not got beyond their old thoughts of the temple, those buildings that had excited their admiration and awe. The Lord announces the judgment that was at hand. Indeed, it was involved in the words said before "Behold, your house is left unto you desolate." It was their house. The Spirit was fled. It was no better than a dead body now. Why should it not be carried out speedily to burial? "See ye not all these things? Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down." All would soon be over for the present. "And as He sat upon the mount of Olives, the disciples came unto Him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?" In answer the Lord sets before them a general history so general, indeed, that one might hardly gather at first whether He did not contemplate even here Christians as well as Jews. (vv. 4-14.) They are viewed really as a believing but Jewish remnant, which accounts for the breadth of the language. Then, from verse 15, come the details of Daniel's special last half week, whose prophecy is emphatically appealed to. The establishment of the abomination of desolation in the holy place would be the sign for the instant flight of godly ones, like the disciples, who will then be found in Jerusalem. For this is to be followed by great tribulation, exceeding any time of trouble since the beginning of the world up to that day. Nor will there be outward affliction only, but unparalleled deceits, false Christs and false prophets showing great signs and wonders. But the elect are here warned graciously of the Saviour, and far, far beyond any guards afforded in the prophecies of the Old Testament.
"Immediately after the tribulation of those days shall, the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heaven shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory."Matthew 24:29; Matthew 24:29. The appearing of the Son of man is a grand point in Matthew, and indeed in all the gospels. The once rejected Christ will come in glory as the glorious Heir of all things. His advent in the clouds of heaven will be to take the throne, not of Israel only, but of all people, nations, and languages. Returning thus, to the horror and shame of His adversaries, in or out of the land, the first thing spoken of here is His mission of His angels to gather together His elect from the four winds, from one end of heaven to the other. There is no hint of resurrection or of rapture to heaven here. The elect of Israel are in question, and His own glory as Son of man, without a word of His being Head; nor of the Church His body. What we find here is a process of gathering the chosen, not merely of the Jews, but of all Isaiah, as I suppose, from the four winds of heaven. This interpretation derives support, then, if that be needed, from the parable that immediately follows (verses 32, 33). It is the fig tree once more, but used for a far different purpose. Be it curse in one connection, be it blessing in another, the fig tree typifies Israel.
Then comes, not what may be called the natural, but the scriptural, parable. As that alluded to the outside realm of nature, so this was taken from the Old Testament. The reference here is to the days of Noah, applied to illustrate the coming of the Son of man. So should the blow fall suddenly on all its objects. "Then shall two be in the field; the one shall be taken, and the other left, Two women shall be grinding at the mill; the one shall be taken, and the other left." They must not imagine that it would be like an ordinary judgment in providence, which sweeps here, not there, and sweeps here indiscriminately. In such the guiltless suffer with the guilty, without any approach to an adequate personal distinction. But it will not be so in the days of the Son of man, when He returns to deal with mankind at the end of the age. To be without or within will be no protection. Of two men in the field; of two women grinding at the mill, the one shall be taken, and the other left. The discrimination is precise and perfect to the last degree. "Watch therefore," says the Lord, in conclusion of it all; "for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh."
This transition, in my judgment, leads from the part particularly devoted to the destinies of the Jewish people, and opens into that which concerns the Christian profession. The first of these general pictures of Christendom, which drop all reference to Jerusalem, the temple, the people, or their hope, is found in verses 45-51. Next follows the parable of the ten virgins; then, last of these, is that of the talents. Let me observe, however, that there is a clause in Matthew 25:13 which has a little falsified the application. But the truth is, as is well known, that men, in copying the Greek New Testament, added the words, "Wherein the Son of man cometh," to this verse, which is complete without them. The Spirit really wrote, "Watch therefore, for ye know not the day nor the hour." To those versed in the text as it stands in the best copies, this is a fact too familiar to demand many words said about it. No critic of weight considers that these words have any just claim to be in the text that is founded on ancient authority. Others may defend the clause who accept what is commonly received, and what can only be defended by modern or uncertain manuscripts. Surely those I now address are the last men who ought to contend for a mere traditional or vulgar basis in anything which pertains to God. If we accept the traditional text of the printers, we are on this ground; if, on the contrary, we reject human meddling as a principle, assuredly we ought not to accredit such clauses as this, which we have the strongest grounds to pronounce a mere interpolation, and not truly the word of God. But this being so, we may proceed to notice how strikingly beautiful is the effect of omitting these words.
First, then, in the Christian part, came the parable of the household servant. He who, faithful and wise, met the wishes of his Lord that set him over His household to give them meat in due season, being found so doing, when He comes, is made ruler over all His goods. The evil servant, on the contrary, who settled in his heart that his Lord was not coming, and so yielded to overbearing violence and evil commerce with the profane world, shall be surprised by judgment, and have his portion with the hypocrites in hopeless shame and sorrow.
It is an instructive sketch of Christendom; but there is more. "Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept." Thus Christendom entirely breaks down. It is not only the foolish who go to sleep, but the wise. All fail to give a right expression to their waiting for the Bridegroom. "They all slumbered and slept." But God takes care, without telling us how, that there shall be an interruption of their slumber. Instead of remaining out to wait, they must have gone in somewhere to sleep. In short, the original position is deserted. Not only have they not discharged their duty of awaiting the return of the Bridegroom, but they are no longer in their true posture. When the hope revives, the position is recovered, not before. At midnight, when all were asleep, there was a cry, "The bridegroom cometh: go ye out to meet him." This acts on the virgins, wise and foolish. So it is now. Who can deny that foolish people enough speak and write about the Lord's coming? An universal agitation of spirit goes on in all countries and all towns. Spite of opposition, the expectation spreads far and wide. It is in no way confined to the children of God. Those who are in quest of oil, going hither and thither, are disturbed by it as certainly as those who have oil in their vessels are cheered to go out once more while waiting for the, Bridegroom's return. But what a difference! The wise were prepared with oil beforehand; the rest proved their folly in doing without it. Let me particularly call your attention to this, The difference consisted not in expecting the Lord's coining or not, but in the possession or the lack of oil (i.e., the unction from the Holy One). All profess Christ; they are all virgins with their lamps. But the want of oil is fatal. He who has not the Spirit of Christ is none of His. Such are the foolish. They know not what has made the others wise unto salvation, whatever they may profess; and their restless search, after that which they have not, finally severs them even here from the company of those they started with as looking for the Lord.
The notion that they are Christians who lack intelligence in prophecy seems to me not false only, but utterly unworthy of a spiritual mind. Is the possession of Christ less precious than a correct chart of the future? I cannot conceive a Christian without oil in his vessel. It is clearly to have the Holy Ghost, whom every saint that submits to the righteousness of God in Christ has dwelling within him. As John teaches us, the least members of God's family are said to have that unction not the fathers and young men but expressly the babes. Of course, if the youngest in Christ are so privileged, the young men and fathers do not want. Therefore I do assert, with the fullest conviction of its truth, that, as the oil in the parable sets forth, not prophetic intelligence, but the gift of God's Spirit, so every Christian, and no other, has the Holy Ghost dwelling in him. These, then, are the wise virgins who make ready for the Bridegroom, and go in with Him to the marriage at His coming. As that hour draws near, the others, on the contrary, are more and more agitated. Not resting on Christ for their souls by faith, they have not the Spirit, and seek the inestimable gift among those who sell it, asking who will show them any good of whom they may buy this priceless oil. The Lord meanwhile comes, they that were ready go in with Him to the wedding, and the door was shut; the rest of the virgins are excluded. The Lord knew them not.
Let me say in passing, that these virgins are distinguished from those who will be called in the end of the age by broad and deep differences. There is no ground to believe that the sufferers in that crisis will ever become heavy with sleep, as saints have done during the long delay of Christendom. That brief season of unprecedented trial and danger does not admit of it. Next, as little ground is there in Scripture to predicate of these latter-day sufferers the possession of the Holy Ghost, which is the peculiar privilege of the believer since the rejected Christ took His place as Head in heaven. The Holy Ghost is to be poured out on all flesh for the millennial day, no doubt; but no prophecy declares that the remnant will be so characterized till they see Jesus. And, again, there is the third point of distinction, that these sufferers are nowhere set forth as going out to meet the Bridegroom. They may flee away because of the abomination that makes desolate, but this is a contrast rather than a similar feature.
The third of these parables presents another phase again. During the absence of the Lord, before He appears to take the kingdom of the world, He gives gifts to men different gifts, and in different measures. This pre-eminently belongs to Christianity and its active testimony in peculiar variety. I am not aware of anything exactly answering to it in its full character in the latter day (which will be distinguished by a brief energetic witness of the kingdom). These gifts ofMatthew 25:1-46; Matthew 25:1-46 seem to me the thorough expression of the activity of grace, that goes out and labours for a rejected and absent Lord on high. However, I may not dwell upon minuter points, which would, of course, frustrate the desire to give a comprehensive sketch in a short compass.
The latter scene of the chapter is, to a simple mind, evident enough. "All the nations" or Gentiles are in question: there can be no mistake as to this. The Jew has already come before us, and at the beginning of the Lord's discourse, because the disciples were then Jews. Next, as disciples emerged from Judaism into Christianity, we have in this very distinctly the reason why the Christian parenthesis comes second in order. Then, in the third place, we find "all the nations" who are formally designated as such, and distinguished in the clearest manner from the two others, both in terms and in the things said of them. They come up and are visibly dealt with as Gentiles at the close, when the Son of man reigns as king over the earth. The question which comes before His throne, and decides their eternal lot, does not consist of the secrets of the heart then laid bare, nor their general life, but of their behaviour to His messengers. How had they treated certain persons that the King calls His brethren? It is an appraisal then, founded on their relation to a brief testimony rendered at the close of the present dispensation (I doubt not, by Jewish brethren of the King, when all the world wonders after the beast, and in general men go back to idols, and fall into Antichrist's hands); a testimony suited to the crisis, after the Christian body has been taken to heaven, and the question of the earth is raised once more. Thus these nations or Gentiles are dealt with according to their behaviour to the messengers of the King, just before and up to the time that the King summons them before the throne of His glory. To own His despised heralds when the time of strong delusion comes, will demand the quickening work of the Spirit; which, indeed, is needful for receiving any and every testimony of God. It is not a question of any general issue that would apply to a course of ages, as to the present preaching of God's grace, or to the ordinary current of men's lives. Nothing of the sort appears to be the ground of the Lord's action with either the sheep or the goats.
Matthew 26:1-75. Formal teaching is over now, whether practical or prophetic. The scene above all scenes draws near, on which, however blessed, I cannot say much at this time. The Lord Jesus has been presented to the people, has preached, has wrought miracles, has instructed disciples, has met all the various classes of His adversaries, has launched into the future up to the end of the age. Now He prepares to suffer, to suffer in absolute surrender of Himself to the Father. Accordingly, in this scene it is no longer man judging Him in words, but God judging Him in His person on the cross. Grace and truth came by Jesus Christ. So it is here. He maintains, too, every affection in its fulness. Here, aside from the crowd, the Lord for a season takes whatever of rest might be vouchsafed to His spirit. The active work was done. The cross remained a few brief hours, but of eternal value and unfathomable import, with which indeed nothing can compare.
At the house of Bethany Jesus is now found. It is one of the few scenes introduced by the Spirit of God into all the gospels save Luke, in contrast with, yet in preparation for, the cross. Was the Spirit of God then acting mightily in the heart of one who loved the Saviour? At this very time Satan was pushing on the heart of man to dare the worst against Jesus. Around these were the parties. What a moment for heaven, and earth, and hell! How much, how little was man seen! for if one feature be prominent in His foes more than another, it is this, that man is powerless, even when Jesus was the victim, exposed to every hostile breath as it might appear. Yet does He accomplish everything, when He was but a sufferer; they nothing, when free to do all (for it was their hour, and the power of darkness) nothing but their iniquity; but even in their iniquity doing the will of God, spite of themselves, and contrary to their own plans. They did their will in point of guilt, but it was never accomplished as they desired. First of all, as we are told, their great anxiety was, that the deed on which their heart was set, the death of Jesus, should not be at the passover. But their resolution was vain. From the beginning God had decided that then, and at no other time, it should be. They assembled, they consulted, "that they might take Jesus by subtilty and kill him." The upshot of their deliberations was only "Not on the feast day, lest there be an uproar among the people." Little did they foresee the treachery of a disciple, or the public sentence of a Roman governor. Again, there was no uproar among the people, contrary to their fears. Yet did Jesus die on that day according to God's word.
But let us turn aside to the company of our Lord for a little while at Bethany in the house of Simon the leper. There was poured out the worship of a heart that loved Him, if ever there was one. She waited not for the promise of the Father; but He who was soon after given to overflowing, even then wrought in the instincts of her new nature. "There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head as he sat at meat." This, John lets us know, she had kept; it was no new thing got up for the occasion; it was her best, and spent on Jesus. How little it was in her eyes, how precious in His, spent on one whom she loved, for whom she felt the impending danger; for love is quick to feel, and feels more truly than man's most sharpened prudence. So it was, then, that this woman pours her ointment on His head. John mentions His feet. Certainly it was poured upon both. But as Matthew has the King before him, and it was usual to pour on, not the feet of a king, but his head, he naturally records that part of the action which was suitable to the Messiah. John, on the contrary, whose point is that Jesus was infinitely more than a king, while lowly enough in love for anything John most appropriately tells us that Mary poured it on His feet. It is interesting, too, to observe, that love, and a profound sense of the glory of Jesus, led her to do that which a sinner's heart, thoroughly broken down in the presence of His grace, prompted her to do. For Luke mentions another person. In this case it was "a woman in the city, who was a sinner," a totally different person, at another and earlier time, and in the house of another Simon, a Pharisee. She too anointed the feet of Jesus with an alabaster box of ointment; but she stood at His feet behind, weeping, and began to wash His feet with tears, and wiped them with the hairs of her head, and kissed His feet. There are thus many added circumstances in harmony with the case. All I would point out now is, the kindred feeling to which is led a poor sinner that tasted His grace in presence of her proved unworthiness, and a loving worshipper, filled with the glory of His person, and sensitive to the malice of His foes. However that may be, the Lord vindicates her in the face of murmuring disaffected disciples. It is a solemn lesson; for it shows how one corrupt mind may defile others, incomparably better than its own. The whole college of the apostles, the twelve, were tainted for the moment by the poison insinuated by one. What hearts are ours at such a season, in the face of such love! But so it was, alas! is. One evil eye may too soon communicate its foul impression, and thereby many be defiled. It was Judas at bottom; but there was also that in the rest which made them susceptible of similar selfishness at the expense of Jesus, although there was not in them the same allowance of diabolical influence which had suggested thoughts to Judas. The example is surely not without serious admonition to ourselves. How often care for doctrine cloaks Satan, as here care for the poor! Morally, too, this connects itself with Christ's sufferings that should follow. The devotedness of the woman is used of Satan to push Judas into his last wickedness, so much the more determined by the outflow of what his heart could not in the smallest degree appreciate. Thence he goes to sell Jesus. If he could not manage to get the box of precious ointment, or its worth, he would, while he could, secure his little profit on the sale of Jesus to His enemies. "What will ye give me," says he to the chief priests, "and I will deliver him unto you?" Accordingly the covenant takes place a covenant with death, and an agreement with hell. "They covenanted with him for thirty pieces of silver" man's, Israel's, worthy price for Jesus!
But now, as the woman had her token for Jesus, and in it her own memorial, wherever, whenever the gospel of the kingdom is preached in the whole world, so Jesus next institutes the standing, undying token of His dying love. He founds the new feast, His own supper for His disciples. At the paschal feast He takes up the bread and the wine, and consecrates them to be on earth the continual remembrance of Himself in the midst of His own. In the language of its institution there are some distinctive features which may claim a notice when we have the opportunity of looking at the other gospels. From this table our Lord goes to Gethsemane, and His agony there. Whatever there was of sorrow, whatever there was of pain, whatever there was of suffering, our Lord never bowed to any suffering from men without, before He bore it on His heart alone with His Father. He went through it in spirit before He went through it in fact. And this, I believe, is the main point here. I say not all that we have; for here He met the terrors of death and what a death! pressed on Him by the prince of this world, who nevertheless found nothing in Him. Thus at the actual hour it was God glorified in Him, the Son of man, even as, when raised from the dead by the glory of the Father, He forthwith declares to His brethren the name of His Father and their Father, of His God and their God, both nature and relationship. Here His cry still is simply to His Father, as in the cross it was, My God, though not this only. However profoundly instructive all this maybe, our Lord in the garden calls upon the disciples to watch and pray; but this is precisely what they find hardest. They slept, and prayed not. What a contrast, too, with Jesus afterwards, when the trial came! And yet for them it was but the merest reflection of that which He passed through. For the world, death is either borne with the obduracy that dares all because it believes nothing, or it is a pang as the end of present enjoyment, the sombre portal of they know not what beyond. To the believer, to the Jewish disciple, before redemption, death was even worse in a sense; for there was a juster perception of God, and of man's state morally. Now all is changed through His death, which the disciples so little estimated, the bare shadow of which, however, was enough to overwhelm them all, and silence every confession of their faith. For him who most of all presumed on the strength of his love, it was enough to prove how little he yet knew of the reality of death, spite of his too ready boasts. And yet what would death have been in his case compared with that of Jesus! But even that was incomparably too much for the strength of Peter; all was proved powerless, save the One who showed, even when He was weakest, that He was alone the Giver of all strength, the Manifester of all grace, even when He was crushed under such judgment as man never knew before, nor can know again.
Matthew 27:1-66. We next see our Lord, not with the disciples, failing, false, or traitorous, but His hour come, in the power of the hostile world, priests, governors, soldiers, and people. What was attempted by man completely broke down. They had their witnesses, but the witnesses agreed not. Failure everywhere is found, even in wickedness failure not in men's will, but in its accomplishment. God alone governs. So now Jesus was condemned, not for their testimony, but for His own. How wondrous, that even to put Him to death they needed the witness of Jesus; they could not condemn Him to die but for His good confession. For His testimony to the truth they consummated their worst deed; and this doubly, before the high priest as well as before the governor. Warned of his wife (for the Lord took care that there should be providential testimony), as well as too keen-sighted to overlook the malice of the Jews and the innocence of the accused, Pontius Pilate acknowledges his prisoner to be guiltless, yet allowed himself to be forced to act contrary to his own conscience, and according to their wishes whom he wholly despised. Once more, ere Jesus is led out to be crucified, the Jews showed what they were morally; for when the coarse-minded heathen put before them the alternative of releasing Jesus or Barabbas, their instant preference (not without priestly instigation) was a wretch, a robber, a murderer. Such was the feeling of the Jews, God's people, toward their King, because He was the Son of God, Jehovah, and not a mere man. With bitter irony, but not without God, wrote Pilate the accusation, "This is Jesus, the King of the Jews." But this was not the only testimony which God gave. For from the sixth hour there was darkness over all the land unto the ninth hour. And then when Jesus, crying with a loud voice, yielded up the ghost, that ensued which particularly would strike the heart of the Jew. The veil of the temple was rent in twain from the top to the bottom, and the earth did quake, and the rocks rent. What could be conceived more solemn to Israel? His death was the death blow to the Jewish system, struck by one who was unmistakably the Maker of heaven and earth. But it was not the dissolution of that system only, but of the power of death itself; for the graves were opened, and many bodies of the saints which slept arose, and came out of the graves after His resurrection, the witness of the value of His death, though not declared till after His resurrection. The death of Jesus, I hesitate not to say, is the sole groundwork of righteous deliverance from sin. In the resurrection is seen the mighty power of God; but what is power for a sinner, with God before his soul, compared with righteousness? What with grace? And this is precisely what we have here. Hence, it is the death of Jesus alone that is the true centre and pivot of all God's counsels and ways, whether in righteousness or in grace. The resurrection, no doubt, is the power that manifests and proclaims all; but what it proclaims is the power of His death, because that alone has vindicated God morally. The death of Jesus alone has proved that nothing could overcome His love rejection, death itself, so far from this, being only the occasion of displaying love to the uttermost. Therefore it is that, of all things even in Jesus, there is none that affords such a common and perfect resting-place for God and man as the death of Jesus. When it is a question of power, liberty, life, no doubt we must turn to the resurrection; and hence it is, that in the Acts of the apostles this necessarily comes out most prominently, because the matter in hand was to afford proof, on the one hand, of manifested but despised grace; on the other hand, of God's reversing man's attainder of Jesus by raising Him from the dead and exalting Him to His own right hand on high. The death of Jesus would be no demonstration of this sort. On the contrary, His death was what man appeared to triumph in. They had got rid of Jesus thus, but the resurrection proved how vain and short-lived it was, and that God was against them. The object was to make evident that man was wholly opposed to God, and that God even now manifested His sentence on it. The raising up Him whom man slew renders this unquestionable. I admit that in the resurrection of Christ God is for us, for the believer. But the sinner and the believer must not be confounded together, for there is an immense difference between the two things. Whatever the witness of perfect love in the gift and death of Jesus, for the sinner there is not, there cannot be, anything whatever in the resurrection of Jesus save condemnation. I press this the more strongly, because the recovery of the precious truth of Christ's resurrection exposes some, by a kind of reaction, to weaken the value which His death has in God's mind, and ought to have in our faith. Let those, then, who prize the resurrection, see to it that they be exceedingly jealous for the due place of the cross.
The two things we find remarkably guarded here. It was not the resurrection, but the death of Jesus, that rent the veil of the temple; it was not His resurrection that opened the graves, but His cross, though the saints rose not till after He rose. It is just so with us practically. In point of fact, we never do know the full worth of the death of Christ, until we look upon it from the power and results of the resurrection. But what we contemplate from the side of resurrection is not itself, but the death of Jesus. Hence it is that in the Church's assembling, and most properly, on the Lord's day, we do in the breaking of bread show forth, not the resurrection, but the death of the Lord. At the same time, we show forth His death not on the day of death, but upon that of resurrection. Do I forget that it is the day of resurrection? Then I little understand my liberty and joy. If, on the contrary, the resurrection day brings no more before me than the resurrection, it is too plain that the death of Christ has lost its infinite grace for my soul.
The Egyptians would have liked to cross the Red Sea, but they had no care for the doors sprinkled with the blood of the lamb. They essayed to pass through the watery walls, desiring thus to follow Israel to the other side. But we do not read that they ever sought the shelter of the Paschal Lamb's blood. No doubt, this is an extreme case, and the judgment of the world of nature; but we may learn even from an enemy not to value resurrection less, but to value the death and blood-shedding of our precious Saviour more. There is really nothing towards God and man like the death of Christ.
Then, in contrast with the poor but devoted women of Galilee that surrounded the cross, we behold the fears, the just fears, of those who had accomplished the death of Jesus. These guilty men go full of anxiety to Pilate. They feared "that deceiver," and so had their watch, and stone, and seal in vain! The Lord that sat in the heavens had them in derision. Jesus had prepared His own (and His enemies knew it) for His rising on the third day. Women came there the evening before to look at the place where the Lord lay buried. (Matthew 28:1-20) That morning, very early, when there were none there but the guards, the angel of the Lord. descends. We are not told that our Lord rose at that time; still less is it said that the angel of the Lord rolled away the stone for Him. He that passed through the doors, closed for fear of the Jews, could just as easily pass through the sealed stone, despite all the soldiers of the empire. We know that there the angel sat after rolling away the great stone which had closed the sepulchre, where our Lord, despised and rejected of men, nevertheless accomplished Isaiah's prophecy. In making His grave with the rich. The Lord then had this further witness, that the very keepers, hardened and bold as such usually are, trembled, and became as dead men, while the angel bids the women not to fear; for this Jesus which was crucified "is not here: He is risen. Come, and see the place where the Lord lay, and go and tell the disciples, Behold, He goeth before you into Galilee." This is a point of importance for completing the view of His rejection, or its consequences in resurrection, and so Matthew takes particular care of it, though the same fact may be recorded also by Mark for his purpose.
But Matthew does not speak of the various appearances of the Lord in Jerusalem after the resurrection. What he does dwell upon particularly, and of course with his special reasons for it, is, that the Lord, after His resurrection, adheres to the place where the state of the Jews led Him to be habitually, and shed His light around according to prophecy; for the Lord resumed relations once more in Galilee with the remnant represented by" the disciples after He rose from the dead. It was in the place of Jewish contempt; it was where the benighted poor of the flock were, the neglected of the proud scribes and rulers of Jerusalem. There the risen Lord was pleased to go before His servants and rejoin them.
But as the Galilean women went with this word from the angel, the Lord Himself met them. "And they came and held him by the feet, and worshipped him." It is remarkable that in our gospel this was permitted. To Mary Magdalene, who in her desire to pay her wonted obeisance probably was attempting something similar, He altogether declines it; but this is mentioned in the gospel of John. How is it, then, that the two apostolic accounts show us the homage of the women received, and of Mary Magdalene refused, on the same day, and perhaps at the same hour? Clearly the action is significant in both. The reason, I apprehend, was this, Matthew sets before us that while He was the rejected Messiah, though now risen, He not only reverted to His relations in the despised part of the land with His disciples, but gives, in this accepted worship of the daughters of Galilee, the pledge of His special association with the Jews in the latter day; for it is precisely thus that they will look for the Lord. That is, a Jew, as such, counts upon the bodily presence of the Lord. The point in John's record is the very reverse; for it is the taking one, who was a sample of believing Jews, out of Jewish relations into association with Himself just about to ascend to heaven. In Matthew He is touched. They held Him by the feet without remonstrance, and thus worshipped Him in bodily presence. In John He says, "Touch me not;" and the reason is, "for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God." Worship henceforth was to be offered to Him above, invisible, but known there by faith. To the women in Matthew it was here that He was presented for their worship; to the woman in John it was there only He was to be known now. It was not a question of bodily presence, but of the Lord ascended to heaven and there announcing the new relationships for us with His Father and God. Thus, in the one case, it is the sanction of Jewish hopes of His presence here, below for the homage of Israel; in the other gospel, it is His personal absence and ascension, leading souls to a higher and suited association with Himself, as well as with God, taking even those who were Jews out of their old condition to know the Lord no more after the flesh.
Most consistently, therefore, in this gospel, we have no ascension scene at all. If we had only the gospel of Matthew, we should possess no record of this wonderful fact: so striking is the omission, that a well-known commentary, Mr. Alford's first edition, broached the rash and irreverent hypothesis founded upon it, that our Matthew is an incomplete Greek version of the Hebrew original, because there was no such record; for it was impossible, in the opinion of that writer, that an apostle could have omitted a description of that event. The fact is, if you add the ascension to Matthew, you would overload and mar his gospel. The beautiful end of Matthew is, that (while chief priests and elders essay to cover their wickedness by falsehood and bribery, and their lie "is commonly reported among the Jews until this day,") our Lord meets His disciples on a mountain in Galilee, according to His appointment, and sends them to disciple all the Gentiles. How great is the change of dispensation is manifest from His former commission to the same men in Matthew 10:1-42. Now they were to baptize them unto the name of the Father, etc. It was not a question of the Almighty God of the fathers, or the Jehovah God of Israel. The name of the Father, and of the Son, and of the Holy Ghost, is characteristic of Christianity. Permit me to say, that this is the true formula of Christian baptism, and that the omission of this form of sound words appears to me quite as fatal to the validity of baptism as any change that can be pointed out in other respects. Instead of being a Jewish thing, this is what supplanted it. Instead of a relic of older dispensations to be modified or rather set aside now, on the contrary, it is the full revelation of the name of God as now made known, not before. This only came out after the death and resurrection of Christ. There is no longer the mere Jewish enclosure He had entered during the days of His flesh, but the change of dispensation was now dawning: so consistently does the Spirit of God hold to His design from the first to the very end.
Accordingly He closes with these words, "Lo, I am with you alway, even unto the end of the world [age]." How the form of the truth would have been weakened, if not destroyed, had we then heard of His going up to heaven! It is evident that the moral force of it is infinitely more preserved as it is. He is charging His disciples, sending them on their world-wide mission with these words, "Lo, I am with you always, all the days," etc. The force is immensely increased, and for this very reason that we hear and see no more. He promised His presence with them to the end of the age; and thereon the curtain drops. He is thus heard, if not seen, for ever with His own on earth, as they go forth upon that errand so precious, but perilous. May we gather real profit from all He has given us.
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Kelly, William. "Commentary on Matthew 22:3". Kelly Commentary on Books of the Bible. https://www.studylight.org/commentaries/wkc/matthew-22.html. 1860-1890.
