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.
Wisdom hath builded her house, she hath hewn out her seven pillars: She hath killed her beasts; she hath mingled her wine; she hath also furnished her table.
After these things the LORD appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. Go your ways: behold, I send you forth as lambs among wolves. Carry neither purse, nor scrip, nor shoes: and salute no man by the way. And into whatsoever house ye enter, first say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. And into whatsoever city ye enter, and they receive you, eat such things as are set before you: And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.
This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat? Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.
Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the LORD Jesus.
And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans. Who, when they had examined me, would have let me go, because there was no cause of death in me. But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of. For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain. And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee. But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against. And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening. And some believed the things which were spoken, and some believed not. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. And when he had said these words, the Jews departed, and had great reasoning among themselves. And Paul dwelt two whole years in his own hired house, and received all that came in unto him, Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.
Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Matthew 22
Commentary on Matthew 22 Matthew Henry Commentary
Chapter 22
This chapter is a continuation of Christ's discourses in the temple, two or three days before he died. His discourses then are largely recorded, as being of special weight and consequence. In this chapter, we have,
Mat 22:1-14
We have here the parable of the guests invited to the wedding-feast. In this it is said (v. 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, ch. 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.
Now,
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, Lu. 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.
Here is,
Now the guests that were gathered were,
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 (ch. 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.
Mat 22:15-22
It was not the least grievous of the sufferings of Christ, that he endured the contradiction of sinners against himself, and had snares laid for him by those that sought how to take him off with some pretence. In these verses, we have him attacked by the Pharisees and Herodians with a question about paying tribute to Caesar. Observe,
There are two ways by which the enemies of Christ might be revenged on him, and be rid of him; either by law or by force. By law they could not do it, unless they could make him obnoxious to the civil government; for it was not lawful for them to put any man to death (Jn. 18:31); and the Roman powers were not apt to concern themselves about questions of words, and names, and their law, Acts 18:15. By force they could not do it, unless they could make him obnoxious to the people, who were always the hands, whoever were the heads, in such acts of violence, which they call the beating of the rebels; but the people took Christ for a Prophet, and therefore his enemies could not raise the mob against him. Now (as the old serpent was from the beginning more subtle than any beast of the field), the design was, to bring him into such a dilemma, that he must make himself liable to the displeasure either of the Jewish multitude, or of the Roman magistrates; let him take which side of the question he will, he shall run himself into a premunire; and so they will gain their point, and make his own tongue to fall upon him.
With them they sent the Herodians, a party among the Jews, who were for a cheerful and entire subjection to the Roman emperor, and to Herod his deputy; and who made it their business to reconcile people to that government, and pressed all to pay their tribute. Some think that they were the collectors of the land tax, as the publicans were of the customs, and that they went with the Pharisees to Christ, with this blind upon their plot, that while the Herodians demanded the tax, and the Pharisees denied it, they were both willing to refer it to Christ, as a proper Judge to decide the quarrel. Herod being obliged, by the charter of the sovereignty, to take care of the tribute, these Herodians, by assisting him in that, helped to endear him to his great friends at Rome. The Pharisees, on the other hand, were zealous for the liberty of the Jews, and did what they could to make them impatient of the Roman yoke. Now, if he should countenance the paying of tribute, the Pharisees would incense the people against him; if he should discountenance or disallow it, the Herodians would incense the government against him. Note, It is common for those that oppose one another, to continue in an opposition to Christ and his kingdom. Samson's foxes looked several ways, but met in one firebrand. See Ps. 83:3, 5, 7, 8. If they are unanimous in opposing, should not we be so in maintaining, the interests of the gospel?
Now,
Now the question was, Whether it was lawful to pay these taxes voluntarily, or, Whether they should not insist upon the ancient liberty of their nation, and rather suffer themselves to be distrained upon? The ground of the doubt was, that they were Abraham's seed, and should not by consent be in bondage to any man, Jn. 8:33. God had given them a law, that they should not set a stranger over them. Did not that imply, that they were not to yield any willing subjection to any prince, state, or potentate, that was not of their own nation and religion? This was an old mistake, arising from that pride and thathaughty spirit which bring destruction and a fall. Jeremiah, in his time, though he spoke in God's name, could not possibly beat them off it, nor persuade them to submit to the king of Babylon; and their obstinacy in that matter was then their ruin (Jer. 27:12, 13): and now again they stumbled at the same stone; and it was the very thing which, in a few years after, brought final destruction upon them by the Romans. They quite mistook the sense both of the precept and of the privilege, and, under colour of God's word, contended with his providence, when they should have kissed the rod, and accepted the punishment of their iniquity.
However, by this question they hoped to entangle Christ, and, which way soever he resolved it, to expose him to the fury either of the jealous Jews, or of the jealous Romans; they were ready to triumph, as Pharaoh did over Israel, that the wilderness had shut him in, and his doctrine would be concluded either injurious to the rights of the church, or hurtful to kings and provinces.
Christ asked them, Whose image is this? They owned it to be Caesar's, and thereby convicted those of falsehood who said, We were never in bondage to any; and confirmed what afterward they said, We have no king but Caesar. It is a rule in the Jewish Talmud, that "he is the king of the country whose coin is current in the country.' Some think that the superscription upon this coin was a memorandum of the conquest of Judea by the Romans, anno post captam Judaeam-the year after that event; and that they admitted that too.
Mat 22:23-33
We have here Christ's dispute with the Sadducees concerning the resurrection; it was the same day on which he was attacked by the Pharisees about paying tribute. Satan was now more busy than ever to ruffle and disturb him; it was an hour of temptation, Rev. 3:10. The truth as it is in Jesus will still meet with contradiction, in some branch or other of it. Observe here,
But, last of all, the woman died also. Note, Survivorship is but a reprieve; they that live long, and bury their relations and neighbours one after another, do not thereby acquire an immortality; no, their day will come to fall. Death's bitter cup goes round, and, sooner or later, we must all pledge in it, Jer. 25:26.
Now the drift of the argument is to prove,
Mat 22:34-40
Here is a discourse which Christ had with a Pharisee-lawyer, about the great commandment of the law. Observe,
Now here we are directed,
Mat 22:41-46
Many questions the Pharisees had asked Christ, by which, though they thought to pose him, they did but expose themselves; but now let him ask them a question; and he will do it when they are gathered together, v. 41. He did not take some one of them apart from the rest (ne Hercules contra duos-Hercules himself may be overmatched), but, to shame them the more, he took them all together, when they were in confederacy and consulting against him, and yet puzzled them. Note, God delights to baffle his enemies when they most strengthen themselves; he gives them all the advantages they can wish for, and yet conquers them. Associate yourselves, and you shall be broken in pieces, Isa. 3:9, 10. Now here,
What think ye of Christ? They had put questions to him, one after another, out of the law; but he comes and puts a question to them upon the promise. Many are so full of the law, that they forget Christ, as if their duties would save them without his merit and grace. It concerns each of us seriously to ask ourselves, What think we of Christ? Some think not of him at all, he is not in all, not in any, of their thoughts; some think meanly, and some think hardly, of him; but to them that believe he is precious; and how precious then are the thoughts of him! While the daughters of Jerusalem think no more of Christ than of another beloved; the spouse thinks of him as the Chief of ten thousands.
Christ quotes the whole verse, which shows the Redeemer in his exaltation;
But that which this verse is quoted for is, that David calls the Messiah his Lord; the Lord, Jehovah, said unto my Lord. This intimates to us, that in expounding scripture we must take notice of, and improve, not only that which is the main scope and sense of a verse, but of the words and phrases, by which they Spirit chooses to express that sense, which have often a very useful and instructive significance. Here is a good note from that word, My Lord.