Matthew 22

Matthew 22:1

THE KING’S FEAST FOR HIS SON V. 1-14

1. “And Jesus answered,” (kai apokritheis ho lesous) “And Jesus answering,” yet their inquiry about His authority, Matthew 21:23.
2. “And spake unto them again,” (palin eipen autois) “Spoke again (further) to them,” while still in the temple, to the mass of people gathered there, including the Pharisees, chief priests, and elders, Matthew 21:4-5.
3. “By parables, and said,” (en parabolais legon) “In or by means of parables, saying,” or saying parabolically as He had taught them, Matthew 13:13-14. This parable is exclusively recorded by Matthew.

Matthew 22:2

1. “Saying, The scribes and the Pharisees,” (legon hoi grammateis kai hoi pharisaioi) “Explaining that the scribes and the Pharisees,” as a class of people, religious Jewish leaders. The discourse of this chapter, together with the summary “woes,” concerned the scribes, archives keepers of the Mosaic law, and the Pharisees.
2. “Sit in Moses’ seat.” (epi tes Mouseis kathedras ekathisan) “The scribes and the Pharisees sat upon Moses’ seat,” as official instructors in, and administrators of the law of Moses; The phrase “Moses’ seat” was used in the sense of a “professors’ chair,” as one who teaches or interprets with respected authority. They loved high positions of public honor, wore long robes, offered hypocritical public prayers, Mark 12:38-40; Luke 20:46-47. Jesus taught His disciples to honor the law but not the hypocritical teachers and administrators of it. Ezra 7:6-7; Ezra 7:25-26.

Matthew 22:3

1. “And sent forth his servants,” (kai apesteilen tous doulous auto) “And he directed, sent, or authorized his servants;” First, He sent Joh the Baptist, Matthew 3:1-3; John 1:30-34; Then the apostles to the lost sheep of the house of Israel, Matthew 10:1-28.
2. “To call them that were bidden to the wedding:” (kalesai tous keklemenous eis tous gamous) “To call those having been invited to the feast;” This wedding feast for the king’s son, to honor his bride, involved two things: First, acceptance of Jesus Christ as Savior, and Second, actual marital honor by becoming identified with, in, and a part of the bride-body of Christ, by baptism, fellowship, and service in and Through the church, the bride, or kingdom of heaven.
3. “And they would not come.” (kai ouk ethelon elthein) “And they did not wish, will, or care to come,” at all, John 1:11-12. This alludes to the Jews, as a nation, who rejected the King’s Son, His invitation to salvation, and a new order of worship and service that Jesus referred to, not only as “the kingdom of heaven,” but also as “the salt of the earth, the light of the world, and my church,” Matthew 5:13-16; Matthew 16:18-19.

Matthew 22:4

1. “Again he sent forth other servants, saying,” (palin apesteilen allous doulous legon) “Again (afterward) he sent out other similar calls by his servants saying,” clearly explaining: After the sending of the twelve apostles He sent out seventy others bearing His New Covenant fellowship message of salvation and service, Luke 10:1-12; Luke 10:17-24.
2. “Tell them which are bidden,” (eipate tois keklemenois) “Tell those who have been invited,” the “Jew first and also the Gentile,” Romans 1:16, to whom Jesus came in order. He called and established His church with converted Jews from “Galilee of the Gentiles,” as a people for His name’s sake, Acts 10:37; Acts 15:13-14; Matthew 4:13-22.
3. “Behold, I have prepared my dinner:” (idou to ariston mou ketoimaka) “Behold, give your attention to this matter, I have prepared or made ready;” Heaven’s time for the redemption of all men was at hand; God, the King, had given up and over His Son, as a sacrifice to satisfy both God and man, Isaiah 55:10-12; Romans 5:1.
4. “My oxen and my fatlings are killed,” (hoi taupoi mou kai ta sitista tethemena) “My oxen and the fatted beasts have been killed,” all necessary for a satisfying feast has been supernaturally provided.
5. “And all things are ready:” (kai panta hetoima) “And all things are ready,” that are necessary to satisfy the hunger of the guest come first to feast on the sacrifice of charity, God’s gift of His Son, John 3:16; come second, to be in the bride, the church, the new house or order of worship that the king’s son loved, purchased, Acts 20:28; Ephesians 5:25; Hebrews 3:1-6; 1 Timothy 3:15-16.
6. “Come unto the marriage.” (doute eis tous gamous) “You all come to the feast;” The festive marital hour of union of Christ and His Bride is yet future and the bride, at the behest of the groom, to whom God has committed all authority is still saying, “come” to the feast, Revelation 22:17; Revelation 19:5-9.

Matthew 22:5

1. “But they made light of it, and went their ways,” (hoi de amelesantes apelthon) “Then they (the ones called or invited) went off and away,” ignoring, turning down, with disdain, the kings call to His feast, John 1:11-12; Matthew 23:37-39.
2. “One to his farm,” (hos men eis ton idion agron) “One went off, turned away to his field,” to commercialism, the love of the world, the old ways of covetousness, as the covetous barn-builder, Luke 12:16-21; John 2:15-17.
3. “Another to his merchandise:” (hos de epi ten emporian autou) “Then another went on to his trading, bartering, or commercial business,” in city and town life, as the rich young ruler, Matthew 19:16-26; James 4:1–15; James 5:1-6; 1 Timothy 6:17-19; or as hell’s rich man, until his cry was too late, Luke 16:19-31.

Matthew 22:6

1. “And the remnant took his servants,” (hoi de loipoi kratesantes tous doulous autou) “Then the rest who were invited to the sumptuous and waiting wedding feast seized his servants who brought them the invitation,” that is those who did not accept his invitation.
2. “And entreated them spitefully, and slew them.” (ebrisan kai apekleinan) “And insulted and killed them.” This unquestionably refers to the wicked treatment the Jews gave to Joh the Baptist, Stephen, James, slain by Herod, the apostles, and early Christians who bare the “Kingdom of heaven” wedding reception invitation to the Jews in the early part of the church age, Matthew 5:10-12; John 15:20; 1 Thessalonians 2:14-16.

Matthew 22:7

1. “But when the king heard thereof, he was wroth:” (ho de basileus orgisthe) “Then the king (learning what had happened) became full of wrath or furious anger;” When the king perceived that His invitation had been treated with disclaim, contempt, despised, or taken lightly, as a joke, even reviled and ill-treaded, His indignation was aroused. Men can not tread God’s invitations contemptible without a severe loss. Proverbs 1:22-31; Proverbs 29:1; Romans 2:1-5.
2. “And he sent forth his armies,” (kai pempsas ta strateumata autou) “And he sent out his armies,” his soldiers of judgment, evidently referring primarily to the Roman army that soon destroyed Jerusalem.
3. “And destroyed those murderers,” (apolesen tous phoneis ekeinous) “And he destroyed those ungrateful murderers,” who had ill-treated His apostles, prophets, church and message of charity, Matthew 22:1-6.
4. “And burned up their city.” (kai ten polin auton enepresen) “And he burned their city.” This specific prophecy appears to have been fulfilled when Tit of Thespacias sacked Jerusalem, burned it to the ground, at the hand of the Roman army, A.D. 70, as prophesied by our Lord, Luke 21:24; Proverbs 29:1.

Matthew 22:8

1. “Then saith he to his servants,” (tote legei tois doulois autou) “Then, at that moment, he said to his servants,” a third time, Matthew 22:23; Matthew 22:4; Matthew 22:8-9. “All day long he did stretch forth his hands,” Romans 10:21; Isaiah 65:2.
2. “The wedding is ready,” (ho men gamos hetoimos eatin) “The feast is indeed ready,” at this moment, and will not be postponed, 2 Peter 3:15; Hebrews 4:7, much as stated in a similar parable, Luke 1:16-24.
3. “But they which were bidden were not worthy.” (hoi de keklemenoi ouk esan aksioi) “Yet, those who have been invited were not and are not worthy,” to sit down or eat at my wedding feast, because of their rejection of my Son and my extended call to them, Proverbs 1:22-31; Mark 10:11; Mark 10:13; Acts 13:46.

Matthew 22:9

1. “Go ye therefore into the highways,” (poreuesthe oun epi tas dieksodous ton hodon) “You all go out therefore (and) on to the parting of the ways,” this third time, that “in the mouth of two or three witnesses every work (final decision) may be attested,” in judgment. Deuteronomy 17:6; 2 Corinthians 13:1.
2. “And as many as ye shall find,” (kai hosous ean heurete) “And as many as you all find,” wherever you go, and as you go, whether Jew or Gentile, as the great invitation was finally expanded, to “whosoever will” not only in salvation but also in worship and work of the church, or “kingdom of heaven,” to which this great feast invitation is compared, Matthew 22:2 : Acts 1:8; Romans 1:16; Revelation 22:17.
3. “Bid to the marriage.” (kalesate eis tois gamous) “You call out (invite) to the feast.” John 20:21; Mark 16:15; Luke 24:46-49; Acts 1:8; Revelation 22:17. The final feast is in honor of the Son at the marriage of the Lamb, Revelation 19:5-9.

Matthew 22:10

1. “So those servants went out into the highways,” (kai ekselthontes hoi douloi ekeinoi eis tas hodous) “And those servants went forth into the ways,” the roadways, crossroads nearby, and they are still going, into the highways and by-ways, in obedience to the King’s mandate, Matthew 28:18-20; Luke 14:23.
2. “And gathered together all as many as they found,” (sunegagon pantas ous heuron) “They assembled all whom they found,” wherever they went in obedience to their King’s mandate. You cannot find too many. Both our Lord’s call to salvation and His call to obedient service in and Through the church are universal calls, with restrictions on the way of salvation first, and the way of church membership second.
3. “Both bad and good:” (ponerous te kai agathous) “Both wicked and good ones,’’ Jews and Gentiles, learned and unlearned, moral and immoral, the honorable and the dishonorable, Acts 28:28; Revelation 22:17.
4. “And the wedding was furnished with guests.” (kai eplesthe ho numphon anakeimenon) “And the wedding chamber was filled with reclining wedding guests,” an act of honor for the king’s son and household, the church, John 3:28-29; 2 Corinthians 11:12; Revelation 19:7-9; Revelation 21:9.

Matthew 22:11

1. “And when the king came in to see the guests,” (eiselthon de ho basileus theasasthai tous anakeimenous) “Then the king upon entering to behold (admire) the reclining wedding feast guests,” before the wedding feast began.
2. “He saw there a man,” (eiden ekei anthropon) “He saw out there a man who had come,” who had approached, entered the outer reception area of the wedding feast.
3. “Which had not on a wedding garment:” (ouk endedumenon endura gamou) “Who had not been dressed in a wedding feast dress,” one present not dressed for the occasion. A wedding feast dress was provided by the king for every guest, as an Eastern custom. None was to enter the banquet-hall without having it on. To refuse to put it on was considered an insult to both the king and his son, and to show contempt for the royal invitation. It appears that the contempt for the provided garment represents a willful refusal of bridal identity, a refusal to be identified Through baptism, in putting on Christ, in the pictorial sense, as prescribed or set forth, Matthew 28:18-20; Galatians 3:27; For the wedding garment proper is said to be constituted of the righteousnesses, righteous deeds of the saints, Revelation 19:7-8.

Matthew 22:12

1. “And he said unto him, Friend,” (kai legei auto hetaire) “And he said directly to him, Comrade,” or my friend. It appears that this represents the beginning of the judgment seat of Christ, before which all the redeemed shall appear, 2 Corinthians 5:10-11.
2. “How comest thou in hither not having a wedding garment,” (pos eiselthes ode me echon endura gamou) “How (come you) to enter here not having (on) a wedding dress?” to do this act of neglect defiantly, deliberately, or without excuse? James 4:17. To know to do good and neglect it, or obstinately refuse, is a sin that brings both chastisement and loss of rewards to God’s children.
3. “And he was speechless.” (ho de ephimothe) “Then he was silenced,” quieted, or speechless, without excuse, self-condemned, Romans 2:1; Romans 3:19; John 15:22.

Matthew 22:13

1. “Then said the king to the servants,” (tote ho basileus tois diakonois) “At that point the king said to the servants,” who represented the angelic servants that do His bidding and shall execute judgment on His behalf, at His coming.
2. “Bind him hand and foot, and take him away,” (desantes autou podas kai cheiras) “Binding him feet and hands,” or when you have bound him feet and hands, as a lawless infiltrator who seeks royal honors and royal identity and royal food at a table of honor while yet an enemy to my bride, refusing bridal robe identity, as a false teacher, prophet, etc., Jude 1:1-4; Romans 6:4-5.
3. “And cast him into outer darkness;” (ekbalete auton eis to skotos to eksoteron) “You all throw, cast, or toss him into the outer darkness,” or the darkness out and away from the wedding feast area. This refers not to hell, but to the tribulation the great in which it appears that the saved who are neither members of His church nor looking for His coming, may be cut asunder, or severed from the wedding feast, left to suffer or be beheaded for refusing to worship the beast, only after which they may appear again, near the end of the judgment seat of Christ, Revelation 20:4; Matthew 24:51; Luke 12:46; Luke 21:34-38.
4. “There shall be weeping and gnashing of teeth.” (ekei estai ho keauthmos kai brugmos ton hodonton) “Out there, there will be wailing and gnashing of teeth,” as the judgments of God are poured out in the (42) months of the tribulation the great upon Israel, and those Gentile professors of Christiandom who profaned the “kingdom of heaven,” the church, and her program of worship and service, like the scribes, Pharisees, and Sadducees did in Jesus’ days, Revelation 16:10.

Matthew 22:14

1. “For many are called,” (polloi gar eisin kletoi) “Because many are called,” to salvation and obedient service. One must be born again, saved to be a child of God: But a child of God, though called to follow Jesus Through His church, becomes a servant of God only as he chooses to obey God’s call and chosen method and place of service for Him, Ephesians 2:10; Ephesians 3:21; James 1:22; John 14:15; John 15:14.
2. “But few are chosen.” (oligoi de eklektoi) “Yet few are (exist as) chosen ones,” as ones who are both saved and have volunteered to obey the Lord Through service in His church, Luke 9:23; John 5:1-6; John 5:16; John 5:27. The import of the parable is that though many were called to the King’s feast the marriage festivity of His son, few came, in comparison with the invited number. So, many by neglect, irreverence, or contempt for the bridal-feast garment requisite, simply did not choose to come, though called. Many of the lost who are called to salvation never choose to be saved. And many who are saved and called to scriptural baptism, identity and covenant pledge of service to Him in His church, never obey this latter call, thus complying with His chosen way for them to serve Him, See? Ephesians 2:10; Ephesians 3:21; Matthew 5:13-16.

Matthew 22:15

JESUS REPLIES TO THE V. 15-22

1. “ Then went the Pharisees, and took counsel,” (tote poreuthentes hoi Pharisaioi sumboulion elabon) “At that moment the Pharisees went out from Him and held a council,” Mark 12:13; Luke 20:20, or collaborated together as spies, and entered into collusion, as the infiltrator, without the wedding garment, who tried to get into the wedding feast, without meeting the conditions of royal garment identity, Matthew 22:11; Revelation 19:7-8.
2. “How they might entangle him in his talk” (hopos auton pagideusasin en logo) “So as, or with a deliberate desire to ensnare or entrap Him in a word,” or some statement that they might incite Him to make, that would be grounds for them to convict Him as both a religious and civil criminal, worthy of death; Israel is represented in rebellious collusion against Jesus Christ as they sent: 1) Pharisees, 2) Herodians, and 3) The Sadducees to try to find immoral, unethical, and doctrinal charges against the Prince of Glory, Matthew 22:15-46.

Matthew 22:16

1. “And they sent out unto him their disciples” (kai apostellousin auto tous mathetas auton) “And they directed, mandated, or directed their Pharisee disciples to him,” to listen as spies, John 20:20.
2. “With the Herodians, saying,” (meta ton Herodianon legontas) “With the Herodians, saying,” repeatedly and deceitfully saying. Our Lord had warned His disciples against the leaven (poison or putrefaction) of these deceivers, Mark 8:15.
3. “Master, we know that thou art true,” (didaskale oidamen hoti alethes ei) “Teacher, we perceive know in a perceptive way that you are truthful,” Mark 12:15; These Herodians were a political party that the Pharisees enlisted to try to assist them in legally convicting Jesus of civil wrong.
4. “And teachest the ways of God in truth,” (kai te hodon tou theou en aletheia didaskeis) “And that you teach the way of God in truth,” in an uncompromising manner, Luke 20:20-21. Yet treachery was in their hearts, Matthew 22:15.
5. “Neither carest thou for any man:” (kai ou melei soi peri oudenos) “And you are not concerned about anyone,” the judgment or opinion of anyone regarding what, or in influencing what you teach. This is the basest of flattery. Proverbs 20:19; Proverbs 28:23; Proverbs 29:5.
6. “For thou regardest not the person of men.” (ou gar blepeis eis prosopon anthropon) “Because you do not glance into the face of men,” to get their reading, then after, change, or qualify what you say. Neither should they, Psalms 12:2-3; 1 Thessalonians 2:5.

Matthew 22:17

1. “Tell us therefore,” (eipon oun hemin) “Tell to us therefore,” to us as Pharisees and Herodians. Just tell us generally, tell us freely, in confidence.
2. “What thinkest thou?” (ti soi dokei) “What do you think or conclude,” about this proposition? Mark 12:14.
3. “Is it lawful to give tribute unto Caesar, or not?” (eksestin dounai kenson kaisari e ou) “Is it lawful, legal, or lawfully right to dole tribute money to Caesar, the Roman Governor, or not?” Deuteronomy 7:2; Deuteronomy 7:6; Deuteronomy 17:15; Luke 23:2. Remember they thought they had a loaded entrapment question that they had framed in collusion for Him, Matthew 22:15.

Matthew 22:18

1. “But Jesus perceived their wickedness, and said,” (gnous de ho lesous ten ponerian auton eipen) “Then Jesus, knowing their wickedness, chided them with a direct question;” He knew their malicious intentions, their hypocrisy, their craftiness, Mark 12:15.
2. “Why tempt ye me, ye hypocrites?” (ti me peirazete hupokritai) “You hypocrites, why do you all tempt me?” try to entangle or entrap me with such a destructive question? Why do you act as treacherous spies? Luke 20:23. They did not deceive Jesus with their cheap and lying flattery, their idle words, Matthew 12:36-37.

Matthew 22:19

1. “Shew me the tribute money.” (epideiksate moi to nomisma tou kensou) “You all show me the money of the tribute,” to be specific, to clarify what tribute you mean. It was the “coin of the census,” paid to the Romans by the Jews in connection with an annual census, Luke 20:24.
2. “And they brought unto him a penny.” (hoi de prosenegkan auto denarion) “They brought to Him a denarius, a Roman penny,” a silver coin in which metal tribute was paid, Matthew 18:28; Matthew 20:2; Mark 12:15.

Matthew 22:20

1. “And he saith unto them,” (kai legei autois) “And he asked them, directly,” inquired of them, not for information, but for their recorded confirmation, that others who could not see might hear their testimony.
2. “Whose is this image and superscription?” (tinos he likon aute kai he epigraphe) “Whose image (ikonlikeness) and superscription or signature is this?” Mark 12:16; Luke 10:24. The writing contained the name of the coin, date, and title with the image of Caesar Augustus ruler over Judea. It was really a Jewish insult that any heathen should rule over Judea.

Matthew 22:21

1. “They say unto him, Caesar’s.” (legousin kaisaros’) “They replied, Caesar’s” likeness and signature and date of issue.
2. “Then saith he unto them,” (tote legei autois) “At that point he said pointedly to them,” to these Pharisee and Herodian flatterers, spies, and treacherous hypocrites.
3. “Render therefore unto Caesar the things that are Caesar’s,” (apodote oun ta Kaisaros Kasari) “You all are therefore to render or give over to Caesar Caesar’s things that relate to taxes for civil purposes. In this reply Jesus Christ’s wisdom outwitted the crafty Herodians and Pharisees who sought His conviction as a lawbreaker, Matthew 22:15; Luke 20:20.
4. “And unto God the things that are God’s.” (kai ta tou theou to theo) “And the things that are of God, things that relate to spiritual matters, you are to dole out or give over to God,” for Divine worship and service. In essence Jesus said it is possible to be true to God while submitting to an heathen potentate or civil ruler, Mark 10:17; Luke 20:25.

Matthew 22:22

1. “When they had heard these words, they marvelled,” (kai akousantes ethaumasan) “And upon hearing what he said,” in reply to their imagined entrapment dilemma question, “They marveled,” or were astounded; His reply was a genuine, shocking surprise to them. With what wisdom of words He slipped from their entrapment plot and question, Job 5:13.
2. “And left him, and went their way.” (kai aphentes auton apelthan) “And backing away, leaving him, themselves defeated, they went away of their own accord,” all shook-up, over their moronic wisdom, in comparison with the wisdom of God, 1 Corinthians 3:19; like a dog caught sucking eggs, or caught in a garbage can, they turned and slinked away in humiliation, Luke 20:26.

Matthew 22:23

THE POSE THE SEVEN V. 23-33

1. “The same day came to him the Sadducees,” (en ekeine te hemera proselthon auto Saddoukaioi) “On that same day the Sadducees approached him,” all Jewish sects collaborated against our Lord as His ministry drew near a close, as the Pharisees and Sadducees had from the start, Matthew 23:7.
2. “Which say there is no resurrection,” (legontes me einai anastasin) “Who say there exists no such thing as a resurrection,” Acts 23:6; Acts 23:8; Mark 12:18.
3. “And asked him,” (kai eperotesan auton) “And they questioned him,” also for purposes of entrapment, as follows: Luke 20:27.

Matthew 22:24

1. “Saying, Master, Moses said, If a man die,” (legontes didaskale Mouses eipen ean tis apothane) “Teacher, Moses said that if any man dies,” Deuteronomy 25:5-10, and all men do die, Ecclesiastes 9:5; Hebrews 9:27.
2. “Having no children,” (me echon tekna) “Not having children born to him,” being childless. For “children are an heritage of the Lord,” Psalms 127:3.
3. “His brother shall marry his wife,” (epigambreuse” ho adelphos autou ten gunaika autou) “His next brother of age to him shall take the widow to be his wife,” as set forth or promised, Deuteronomy 25:5.
4. “And raise up seed unto his brother.” (kai anastesei sperma to adelpho tou) “And he shall raise up seed to his brother,” to honor the name of his deceased brother, to bear his name or perpetuate his name in Israel, Deuteronomy 25:6; Genesis 38:8-10.

Matthew 22:25

1. “Now there were with us seven brethren:” (esan de par’ hemin hepta adelphoi) “Now there were once with us seven brothers,” an apparent fable, concocted by the Sadducees, to entrap the Lord, 1 Timothy 1:4; 1 Timothy 4:7; 1 Timothy 6:4.
2. “And the first, when he had married a wife, deceased,” (kai ho protos gemas eteleutesen) “And the first in age-rank, having married, died,” as the possibility was posed, Deuteronomy 25:5.
3. “And having no issue,” (kai me echon sperma) “And having no seed,” no family-name children.
4. “Left his wife unto his brother;” (apheken ten gunaika autou to adolpho autou) “He left his wife to his (next) brother,” with an obligation of law and honor to take her as his wife also to bear seed to honor his deceased brother’s name, Deuteronomy 25:6. These Sadducees thought they had an incontestable case of error in the acceptance of the doctrine of the resurrection, as taught by the Lord. They thus exposed their own unbelief in and infidelity toward the very Pentateuch of the law in which they claimed to believe: For Abraham both believed in and taught the resurrection, Hebrews 11:18-19.

Matthew 22:26

1. “Likewise the second also,” (homoios kai ho deuteros) “Likewise also the second brother,” took her to wife, according to the law, but she bare no child.
2. “And the third,” (kai ho tritos) “And the third brother in order,” fulfilling the intent of the letter of Moses’ law.
3. “Unto the seventh.” (heos ton hepta) “Until the seventh brother had had her as a wife,” and was exhausted by death, and yet she bare no child to preserve the honored name of the first-born brother who married her, Deuteronomy 25:5-10; Psalms 127:3.

Matthew 22:27

1. “And last of all,” (husteron de panton) “Then last of all,” after having had seven brothers, all as a husband, in order of their age, yet without bearing a child to honor the family name in Israel, Proverbs 22:1.
2. “The woman died also.” (apethanen he gune) “The woman died,” as all must, Romans 5:12; James 1:13; Hebrews 9:17.

Matthew 22:28

1. “Therefore in the resurrection,” (en te anastasei oun) “Now in the time of the resurrection,” if there is such a thing as you and the Pharisees teach, Luke 14:14; Acts 23:6-8.
2. “Whose wife shall she be of the seven?” (tinos ton hepta estai gune) “Of which one of the seven will she be a wife?” Mark 12:23; Luke 20:33. In their wisdom they imagined themselves to have Jesus irrevocably caught in a dilemma, a trap of logic, 1 Corinthians 3:19.
3. “For they all had her.” (pantes gar auten) “Because you see all (seven) had her,” and the inference is that each would have an equal marital right to her in the resurrection, if there was a resurrection, See? Of course the Pharisee Talmudists gave the first one prior claim.

Matthew 22:29

1. “Jesus answered and said unto them,” (apokritheis de ho lesous eipen autois) “Then Jesus answering them said,” in an astuteness of intellect and wisdom that set them back, took the sneer and silly impish grin of egotism from their faces.
2. “Ye do err, not knowing the scriptures,” (planasthe me eidotes tas graphas) “You all err, go astray from truth, in your judgment, deceive yourselves, not knowing the scriptures,” in your denial of the resurrection, as skeptics of the word of God, Luke 20:27. Unbelief of truth is ignorance, though it pose as intellectual superiorosity, John 20:9; Acts 13:27.
3. “Nor the power of God.” (mede ten dunamen tou theou) “Nor even the dynamic power of God,” to be revealed in the resurrection, Job 19:25-27; Isaiah 26:19; Daniel 12:2; Romans 4:17; Romans 8:11; 1 Corinthians 15:34; Hebrews 11:19.

Matthew 22:30

1. “For in the resurrection,” (en gar te anastasei) “Because in the resurrection,” for there is, does exist one, of the righteous and of the wicked, John 5:28; John 6:39-40; 1 Corinthians 15:52; Matthew 27:51-52.
2. “They neither marry, nor are given in marriage,” (oute gamousin oute gramizontai) “They neither marry nor are they given in marriage;” They have no longer need for marriage, either for purposes of continency or reproduction; They are in spiritual, resurrection, glorified bodies that are released from carnal and lust impulses. Social life in glory is not patterned after the earthly order, Luke 20:34-36; 1 John 3:2.
3. “But are as the angels of God in heaven.” (all’ hos angelloi en to ourano eisin) “But (in contrast) they are as angels, therefore are in heaven,” asexual, neither male nor female, therefore void of further reproductive impulses, capacities, or needs. The joy of angels in heaven is of an higher order of joy than that derived from social relations on earth. Love experienced on earth will be more sublime and intimate in glory. At no time in heaven will it be entwined with fear, uncertainty, or apprehension as it is down here, Mark 12:25; Luke 20:34-35. Thus the Sadducees were in both ignorance and error regarding the resurrection and the future physical state of the righteous in their glorified bodies, 1 John 31; 1 Corinthians 2:9.

Matthew 22:31

1. “But as touching the resurrection of the dead,” (peri de tes anastaseos ton nekron) “However, concerning the resurrection of the dead ones,” Luke 20:35-36, since you all have brought it up, you are infidels or unbelievers regarding it, may I ask you to take a glance at the law you claim to believe and teach? Mark 12:26.
2. “Have ye not read,” (ouk anegnote) “Did you all not read,” or haven’t you all, as Sadducees, ever read, from your own Pentateuch; Jesus thus affirms the inspiration of the book to which He was referring, Exodus 3:1-22.
3. “That which was spoken unto you by God, saying,” (to hrethen humin hupo tou theou legontes) “The thing that was eloquently said to you by the (mouth of) God, explaining;” Jesus not only refuted error regarding the state of the resurrected but also affirmed the truth of the fact in giving sanction to this Old Testament teaching set forth in both the Law and the prophets. The voice of the Law and the prophets are here asserted by our Lord to be the voice of God, in inspiration, See? John 5:39; Luke 24:44-45.

Matthew 22:32

1. “I am the God of Abraham,” (ego eimi ho theos Abraam) “I exist as the God of Abraham,” the ever-living God; the now and forever God, Mark 12:26.
2. “And the God of Isaac,” (kai ho theos Isaak) “And the God of Isaac I am;” now and forever the God of, or belonging to Isaac.
3. “And the God of Jacob?” (kai ho theos lakob) “And I am (exist as) the God of Jacob;” He could not be the God of a non-living, non-existent being, is the idea, Luke 20:37.
4. “God is not the God of the dead,” (ouk estin (ho) theos nekron) “He is (exists) not as (a) God of dead men,” of non-existent or never-more to be men, Exodus 3:6; Exodus 3:16.
5. “But of the living.” (alla zonton) “But of living ones,” those living, yet existing, even yet to be resurrected because they are alive and do exist, as surely as God does. If He is the God of these patriarchs then they must exist for Him to presently exist as their God, See? Luke 20:38; Acts 17:28; Acts 7:32; Hebrews 11:16; Hebrews 11:19.

Matthew 22:33

1. “And when the multitude heard this,” (kai akousantes hoi ochloi) “And when the crowds heard what he said,” heard the Lord’s explanation and affirmation regarding the resurrection and the future state of men.
2. “They were astonished at his doctrine.” (ekseplessonto epi te didache autou) “They were astonished or astounded over his doctrine,” both what He taught and the way He presented it, as they were on many occasions, both regarding His teaching and His miracles, by which they often comprehended who He was, Matthew 7:28-29; Matthew 13:54; Luke 4:22; Mark 2:12.

Matthew 22:34

JESUS TO THE LAWYER, V. 34-40

1. “But when the Pharisees had heard,” (hoi de pharisaioi akousantes) “Then the Pharisees having heard,” and they believing in the resurrection, Acts 23:6-8.
2. “That he had put the Sadducees to silence,” (hoti epimosen tous Saddoukaious) “That he had silenced or dumbfounded the Sadducees,” by His reply to their hypothetical entrapment question, and they were pleased and considered that He was like them, as Pharisees, regarding the resurrection, Matthew 22:23; Mark 12:18; Luke 20:20.
3. “They were gathered together.” (sunechthesan eip to auto) “They were assembled together,” to plot a plan to entrap or find Jesus in some error, reasoning, together still, for devious actions against the Lord, Psalms 2:1-3; Matthew 12:14.

Matthew 22:35

1. “Then one of them, which was a lawyer, asked him a question,” (kai eperotesen eis eks auton nomikos) “And one out of their assembly (that meeting they held after the Sadducees failed to entrap him), one who was a lawyer and a scribe, questioned him,” Mark 12:28; Luke 10:25. From these three passages it may be drawn that this questioner (interrogator) was a scribe, a lawyer, and a Pharisee.
2. “Tempting him, and saying,” (periozon auton) “Testing him,” to find doctrinal error against Him, as follows: Mark 12:28; Luke 10:25. He tempted Him concerning eternal life and how to acquire it. Note, he did not seek eternal life, but tempted Jesus concerning so grave a matter, Matthew 7:14; Luke 12:15.

Matthew 22:36

1. “Master, which is the great commandment,” (didaskale poia entole megale) “Teacher, what commandment (is the) great one,” or greatest one, the superlative one, the commandment of greatest magnitude or power, Mark 12:28. The one embracing all others in scope of all holy and just principles.
2. “In the law?” (en to nomo) “In the basic law?” the law of Moses, as expressed in the ten commandments? Exodus 20:1-17. In the recorded law, the Talmud claims there are 613 Mosaic laws of which 248 are positives and 365 are negatives or laws of prohibition.

Matthew 22:37

1. “Jesus said unto him,” (ho de ephe auto) “Then he replied to him,” to the questioning, prosecuting, Pharisee attorney, who was also a scribe, ]Matthew 22:35; Mark 12:28. Jesus replied by citation of the very law of which the lawyer was a professor, and supposed to be a defender, Deuteronomy 10:12.
2. “Thou shalt love the Lord thy God with all thy heart,” (apopeseis kurion ton theon sou en hole te kardia sou) “You shall love the Lord your God with all your heart,” personally, as a personal thing, have or hold priority affections toward God in an affirmative way, as recorded Deuteronomy 6:5. Supreme or priority love for God and His attributes is the basis of all true obedience to God, Romans 8:7-8.
3. “And with all thy soul,” (kai en hole te psuche sou) “And with all your soul,” as a personal, affectionate, priority choice, with all that constitutes your life; man was to “meditate in the law of the Lord,” and its directives “day and night” to observe them, that their days might be prolonged on the earth, Deuteronomy 6:1-6; Psalms 1:2.
4. “And with all thy mind.” (kai en hole te dianoia sou) “And (in connection) with all your understanding,” 1 Corinthians 6:20, or with all your capacity of mind, with all your comprehension and strength of being. This love is cultivated by thinking on and doing the things that are holy and just, 1 Timothy 4:15-16; Philippians 4:8. This commandment to love with the whole heart, soul, and mind is cumulative and means to love to the uttermost degree from within.

Matthew 22:38

1. “This is the first,” (aute estin he prote entole) “This (in essence) exists as the priority, the superlative, or the greatest commandment,” or basic moral, ethical, and spiritual standard of all Divine law, Mark 12:30.
2. “And great commandment.” (mega kai) “And it sums up the great one,” or is a summary of the greatest one, Luke 10:27-28; This first in priority defines man’s duty and relation to God and the second delineates or sets forth his duty and relation to his fellowmen.

Matthew 22:39

1. “And the second is like unto it,” (deutera homoia aute) “A second (in priority or rank) is similar in nature to it,” though you didn’t ask me for it, yet I think you all need to be aware of it. This love-charity is sublimely set forth 1 Corinthians 13:1-8.
2. “Thou shalt love thy neighbor as thyself.” (agapeseis ton plesion sou hos seauton) “You shall love (show affectionate care for) your neighbor as for yourself,” Mark 12:31, regarding moral and ethical matters and relations, Leviticus 19:18; Deuteronomy 23:3-6; Matthew 5:43-44; Matthew 19:19; Galatians 5:14. The second is really the first in another form. OF THE GOLDEN RULEA rich man made his will, leaving all he had to a company of his fellow-citizens to dispose of, but reserving to his heir “such a portion as pleaseth them.” The heir having sued the company for his share of the property, the judge inquired, whether they wished to carry out the will of the testator, and, if so, what provision they proposed making for the heir. “He shall have a tenth part,” said they; “and we will retain for ourselves the other nine.” “Take, then,” said the judge, “the tenth part to yourselves, and leave the rest to the heir; for, by the will, he is to have what part pleaseth YOU.”

Matthew 22:40

1. “On these two commandments,” (en tautais tais dusin entolais) “In (the standards of) these two commandments,” in the essence of their principles, Matthew 22:37; Matthew 22:39; Deuteronomy 6:5; Leviticus 19:18. Even the scribe-attorney conceded that Jesus had astutely summed up all standards of holiness and justice toward God and ones fellowmen, Mark 12:32-33; Luke 20:39.
2. “Hang all the law and the prophets.” (holos ho nomos kremati kai hoi prophetai) “Hangs (is suspended or supported) all the (teachings of) the law and the prophets,” as set forth in the Old Testament, Matthew 7:12; Romans 13:8-10. Nature says, “love thyself;” Domestic education says, “love your family above all;” National pride says, “Love your country above all,” but the word of God teaches that one should do all these, under direction of the Word and will of God, Matthew 6:33.

Matthew 22:41

JESUS THE V. 41-46

1. “While the Pharisees were gathered together,” (sunegmenon de ton Pharisaion) “Then when the Pharisees had assembled,” or come together in a great conclave, after he had answered their lawyer’s question about the greatest commandment, Matthew 22:34-40.
2. “Jesus asked them,” (eperotesen autous ho lesous) “Jesus questioned them,” not a personal but a doctrinal question, regarding the personal identity of the Messiah, Matthew 21:24; John 19:7.

What men think of Jesus is important:

1. Regarding His origin, a) As the Son of man, b) as the Son of God; 2. Regarding His character; 3. Regarding His offices as Prophet, Priest, and King.

Matthew 22:42

1. “Saying, What think ye of Christ?” (legon ti humin dokei peri tou Christou) “Saying, just what do you all think concerning the Christ?” the annointed one, the Messiah. What is your opinion about the descent of the Messiah?
2. “Whose son is he?” (tinos huios estin) “Whose son is he (to be)?” What is your opinion about what the prophets have said about Him? They had questioned Him about the law, so He questioned them about the prophets.
3. “They say unto him, the son of David.” (legousin auto tou David) “They replied, to him, the son of David,” Luke 20:41. This was true, but not the whole truth. Only the human nature of Christ descended from David, Matthew 9:27. Yet the scribes held strongly in hope of royal dignity and a restored kingdom to Israel.

Matthew 22:43

1. “He saith unto them,” (legei autois) “He inquired (of them) to them,” then, to the Pharisees, Matthew 22:41.
2. “How then doth David in spirit call him Lord, saying,” (pos oun David en pneumati kalei auton kurion legon) “Then how is it that David in the spirit of inspiration calls him Lord, saying,” at length writing in the inspired Psalms, Psalms 110:1; Mark 12:35; David’s statement, as a prophet, is here pressed by Jesus to demonstrate that the term “Lord” was used by David concerning His deity.

Matthew 22:44

1. “The Lord said unto my Lord,” (eipen kurios to kurio mou) “The Lord said to my Lord;” The first term “Lord” or Jehovah, refers to God, the Father, who said to Jesus, the Messiah, who was David’s “Lord,” his “adonai,” Psalms 110:1.
2. “Sit thou on my right hand,” (kathou ek deksion mou) “Sit out to (on) my right hand,” to my right side, Mark 12:36; Luke 20:42-43; Acts 2:34; Hebrews 10:12-13.
3. “Till I make thine enemies thy footstool.” (heos an tho tous echthrous sou hupokato ton podon sou) “Until I set or put your enemies underneath your feet,” or under subjection to you, Luke 20:43; Acts 2:35; Hebrews 1:13; 1 Corinthians 15:25.

Matthew 22:45

1. “If David then call him Lord,” (ei oun David kalei auton kurion) “Then if David calls him Lord,” in the spirit of inspiration, in the Psalms, and he does. The King called no one “Lord,” which means “superior,” but God Himself.
2. “How is he his son?” (pos huios autou estin) “Just how is he (does he exist as) his son?” Can a son be Lord of his father? And his son only? The answer is that this Lordship is based on a higher paternity, Romans 1:3-4; Revelation 22:16.

Matthew 22:46

1. “And no man was able to answer him a word,” (kai oudeis edunato apokrithenai auto logon) “And not a one (of that assembly of Pharisees) was able or enabled to answer him a word,” with any explanation at all. They could not explain, or explain away, this Psalms 110:1 prophecy.
2. “Neither durst any man from that day forth,” (oude etolmesen tis’ ap’ ekeines tes hemeras) “Nor dared anyone at all from that day,” thereafter. He had successively and successfully answered trap questions that baffled the Sadducees, Herodians, Scribes, and Pharisees.
3. “Ask him any more questions.” (eperotesai auton auketi) “To question him any more,” or to question anything that He said or taught publicly. Public questions required public answers which Jesus publicly gave, which His enemies could not answer, Luke 20:40.