Matthew 22 - Introduction
CHAPTER 22. PARABLE OF THE WEDDING FEAST AND ENCOUNTERS WITH OPPONENTS.... [ Continue Reading ]
CHAPTER 22. PARABLE OF THE WEDDING FEAST AND ENCOUNTERS WITH OPPONENTS.... [ Continue Reading ]
ἐν παραβολαῖς, the plural does not imply more than one parable, but merely indicates the style of address = parabolically.... [ Continue Reading ]
_The royal wedding_. This parable is peculiar to Mt., and while in some respects very suitable to the situation, may not unreasonably be suspected to owe its place here to the evangelist's habit of grouping kindred matter. The second part of the parable referring to the man without a wedding robe ha... [ Continue Reading ]
γάμους, a wedding feast; plural, because the festivities asted for days, seven in Judges 14:17. The suggestion that the feast is connected with the handing over of the kingdom to the son (“quem pater successorem declarare volebat,” Kuinoel) is not to be despised. The marriage and recognition of the... [ Continue Reading ]
καλέσαι τοὺς κεκλημένους, to invite the already invited. This second invitation seems to accord with Eastern custom (Esther 6:14). The first invitation was given to the people of Israel by the prophets in the Messianic pictures of a good time coming. This aspect of the prophetic ministry was welcome... [ Continue Reading ]
ἄλλους δούλους refers to the apostles whose ministry gave to the same generation a second chance. εἴπατε : the second set of messengers are instructed what to say; they are expected not merely to invite to but to _commend_ the feast, to provoke desire. ἰδού, to arrest attention. ἄριστόν μου, the mid... [ Continue Reading ]
οἱ δὲ ἀμελήσαντες ἀπῆλθον. The Vulgate resolves the participle and translates: “neglexerunt et abierunt,” so also the A.V [122] and R.V [123]; justly, for the participle points out the state of mind which gave rise to the conduct specified. They treated the pressing invitations and glowing descripti... [ Continue Reading ]
λοιποὶ, the rest, as if οἱ ἀμελήσαντες were only a part, the greater part, of the invited, while the expression by itself naturally covers the whole. Weiss finds in λοιποὶ a trace of patching: the parable originally referred to the people of Israel as a whole, but Mt. introduced a reference to the S... [ Continue Reading ]
τὰ στρατεύματα : the plural appears surprising, but the meaning seems to be, not separate armies sent one after another, but forces. ἀπώλεσε, ἐνέπρησεν : the allegory here evidently refers to the destruction of Jerusalem; no argument against authenticity, if Matthew 24:2 be a word of Jesus. Note tha... [ Continue Reading ]
τότε : after the second set of servants, as many as survived, had returned and reported their ill-success. λέγει, he says to _them_. ἔτοιμος, ready, and more.... [ Continue Reading ]
ἐπὶ τὰς διεξόδους is variously interpreted: at the crossing-places of the country roads (Fritzsche, De Wette, Meyer, Goebel); or at the places in the city whence the great roads leading into the country start (Kypke, Loesner, Kuinoel, Trench, Weiss). “According as we emphasisc one or other prep. in... [ Continue Reading ]
πονηρούς τε καὶ ἀγαθούς : not in the mood to make distinctions. τε connects πον. and ἁγαθ. together as one company = all they found, of all sorts, bad or good, the market-place swept clean. ἐπλήσθη, was filled; satisfactory after the trouble in getting guests at all. νυμφὼν, the marriage dining-hall... [ Continue Reading ]
_The man without a wedding garment_. Though this feature has no connection with the polemic against the Sanhedrists, it does not follow, as even Weiss (Matthäus-Evang.) admits, that it was not an authentic part of _a_ parable spoken by Jesus. It would form a suitable pendant to any parable of grace,... [ Continue Reading ]
θεάσασθαι : we are not to suppose that the king came in to look out for offenders, but rather to show his countenance to his guests and make them welcome. ἄνθρωπον, etc.: while he was going round among the guests smiling welcome and speaking here and there a gracious word, his eye lighted on a man w... [ Continue Reading ]
ἑταῖρε, as in Matthew 20:13. πῶς εἰσῆλθες ὦδε : the question might mean, By what way did you come in? the logic of the question being, had you entered by the door you would have received a wedding robe like the rest, therefore you must have come over a wall or through a window, or somehow slipped in... [ Continue Reading ]
τοῖς διακόνοις, the servants waiting on the guests, _cf._ Luke 22:27; John 2:5. δήσαντες, ἐκβάλετε : disproportionate fuss, we are apt to think, about the rude act of an unmannerly clown. Enough surely simply to turn him out, instead of binding him hand and foot as a criminal preparatory to some fea... [ Continue Reading ]
πολλοὶ γὰρ : if, as γὰρ might suggest, the concluding aphorism referred exclusively to the fate of the unrobed guest, we should be obliged to conclude that the story did not supply a good illustration of its truth, only one out of many guests called being rejected. But the gnome really expresses the... [ Continue Reading ]
τότε, then, with reference to Matthew 21:46, when the Sanhedrists were at a loss how to get Jesus into their power. συμβούλιον ἔλαβον may refer either to process: consulting together; or to result: formed a plan. ὅπως, either _how_ (_quomodo_, Beza, _wie_, 11. C.), which, however, would more natural... [ Continue Reading ]
_The tribute question_ (Mark 12:13-17; Luke 20:20-26). In this astute scheme the Sanhedrists, according to Mk., were the prime movers, using other parties as their agents. Here the Pharisees act on their own motion.... [ Continue Reading ]
ἀποστέλλουσιν, as in Mark 12:13; there intelligible, here one wonders why the sent of Mk. should be senders of others instead of acting themselves. The explanation may be that the leading plotters felt themselves to be discredited with Jesus by their notorious attitude, and, therefore, used others m... [ Continue Reading ]
εἰπὸν οὖν, etc.: the snare, a question as to the lawfulness _in a religious point of view_ (ἔξεστι _fas est_, Grotius) of paying tribute to Caesar. The question implies a possible antagonism between such payment and duty to God as theocratic Head of the nation. _Vide_ Deuteronomy 17:15. ἢ οὔ : yes o... [ Continue Reading ]
πονηρίαν, ὑποκριταί, wickedness, hypocrites; the former the evangelist's word, the latter Christ's, both thoroughly deserved. It was a wicked plot against His life veiled under apparently sincere compliments of young inquirers, and men of the world who posed as admirers of straightforwardness.... [ Continue Reading ]
_Christ's reply and its effect_.... [ Continue Reading ]
τὸ νόμισμα (Latin _numisma_, here only in N. T.) τοῦ κήνσου, the current coin of the tribute, _i.e._, in which the tribute was paid, a roundabout name for a denarius (Mark). δηνάριον, a Roman coin, silver, in which metal tribute was paid (Pliny, N. H., 33, 3, 15; Marquardt, Röm. Alt., 3, 2, 147).... [ Continue Reading ]
ἡ εἰκὼν : the coin produced bore an image; perhaps not necessarily, though Roman, as the Roman rulers were very considerate of Jewish prejudices in this as in other matters (Holtzmann, H. C.), but at passover time there would be plenty of coins bearing Caesar's image and inscription to be had even i... [ Continue Reading ]
ἀπόδοτε, the ordinary word for paying dues (Meyer), yet there is point in Chrysostom's remark: οὐ γάρ ἐστι τοῦτο δοῦναι, ἀλλʼ ἀποδοῦναι · καὶ τοῦτο καὶ ἀπὸ τῆς εἰκόνος, καὶ ἀπὸ τῆς ἐπιγραφῆς δείκνυται (H. lxx.). The image and inscription showed that _giving_ (Matthew 22:17) tribute to Caesar was onl... [ Continue Reading ]
ἐθαύμασαν, wondered; the reply a genuine surprise, they had not thought it possible that He could slip out of their hands so completely and so easily.... [ Continue Reading ]
προσῆλθον, approached, but with different intent, aiming at amusement rather than deadly mischief. Jesus was of no party, and the butt of all the parties. λέγοντες, with οἱ, introduces the creed of the Sadducees; without it, what they said to Jesus. They came and said: We do not believe in the resur... [ Continue Reading ]
_The Sadducaic puzzle_ (Mark 12:18-27; Luke 20:27-38).... [ Continue Reading ]
Μωσῆς εἶπεν, what is put into the mouth of all is a free combination of Deuteronomy 25:5-6, with Genesis 38:8. In the latter text the Sept [125] has ἐπιγαμβρεύσαι for the Heb. יַבֵּם = to perform the part of a _levir_ (Latin for brother-in-law) by marrying a deceased brother's widow having no childr... [ Continue Reading ]
παρʼ ἡμῖν : this phrase “with us,” in Matthew only, seems to turn an imaginary case into a fact (Holtz., H. C.). A fact it could hardly be. As Chrys. humorously remarks, after the second the brothers would shun the woman as a thing of evil omen (οἰωνίσαντο ἂν τὴν γυναῖκα, H. lxx.).... [ Continue Reading ]
ἕως τῶν ἑπτά till the seven, _i.e._, till the number was exhausted by death. “Usque eo dum illi septem extincti essent” (Fritzsche).... [ Continue Reading ]
οὖν, introducing the puzzling question based on the case stated. γυνή either subject = whose will the _woman_ be? or better, the article being wanting, predicate = whose _wife_ will she be? _Cf._ Luke, where γυνή is used twice. πάντες γὰρ ἐ. α., all had her, and therefore (such is the implied though... [ Continue Reading ]
πλανᾶσθε, ye err, passionless unprovocative statement, as if speaking indulgently to ignorant men. μὴ εἰδότες, etc.: doubly ignorant; of the Scriptures and of God's power, the latter form of ignorance being dealt with first.... [ Continue Reading ]
_Christ's answer_. One at first wonders that He deigned to answer such triflers; but He was willing meekly to instruct even the perverse, and He never forgot that there might be receptive earnest people within hearing. The Sadducees drew from Him one of His great words.... [ Continue Reading ]
ἐν γὰρ τ. ἀναστάσει might be rendered, with Fritzsche, in the resurrection _life_ or state, though in strictness the phrase should be taken as in Matthew 22:28. ὡς ἄγγελοι, as angels, so far as marriage is concerned, not necessarily implying sexlessness as the Fathers supposed. ἐν τῷ οὐρανῷ refers t... [ Continue Reading ]
hus far of the mode, now of the fact of resurrection. οὐκ ἀνέγνωτε, have ye not read? Many times, but not with Christ's eyes. We find what we bring. τὸ ῥηθὲν ὑμῖν, that said to _you_; to Moses first, but a word in season for the Sadducaic state of mind.... [ Continue Reading ]
Ἐγώ εἰμι, etc., quoted from Exodus 3:6. The stress does not lie on εἰμι, to which there is nothing corresponding in the Hebrew, bat on the relation implied in the title: God of Abraham. Note in this connection the repetition of the Divine name before each of the patriarchal names, and here the artic... [ Continue Reading ]
ἀκούσαντες, hearing; not without pleasure, if also with annoyance, at the uniform success of Jesus. ἐφίμωσεν : silenced, muzzled, from φιμός, a muzzle (Matthew 22:12, used in literal sense in Deuteronomy 25:4).... [ Continue Reading ]
_The great commandment_ (Mark 12:28-34). In a still more marked degree than in the case of the man in quest of eternal life, Mk.'s account presents the subject of this incident in a more favourable light than that of Mt. The difference must be allowed to stand. Mk.'s version is welcome as showing a... [ Continue Reading ]
εἷς ἐξ αὐτῶν one of the men who met together to consult, after witnessing the discomfiture of the scribes, acting in concert with them, and hoping to do better. νομικὸς : here only in Mt., several times in Lk. for the scribe class = a man well up in the law.... [ Continue Reading ]
ποία ἐντολὴ : what sort of a commandment? it is a question not about an individual commandment, but about the qualities that determine greatness in the legal region. This was a question of the schools. The distinction between little and great was recognised (_vide_ chap. Matthew 5:19), and the groun... [ Continue Reading ]
ἀγαπήσεις, etc. Jesus replies by citing Deuteronomy 6:5, which inculcates supreme, devoted love to God, and pronouncing this the great (μεγάλη) and greatest, first (πρώτη) commandment. The clauses referring to heart, soul, and mind are to be taken cumulatively, as meaning love to the uttermost degre... [ Continue Reading ]
δευτέρα : a second commandment is added from Leviticus 19:18, enjoining loving a neighbour as ourselves. According to T. R., this second is declared like to the first (ὁμοία αὐτῇ). The laconic reading of [127] (δευτ. ὁμοίως) amounts to the same thing = the second is also a great, first commandment,... [ Continue Reading ]
ὁ. ὁ νόμος κρέμαται. Jesus winds up by declaring that on these two hangs, is suspended, the whole law, also the prophets = the moral drift of the whole O. T. is _love_; no law or performance of law of any value save as love is the soul of it. So Jesus soars away far above the petty disputes of the s... [ Continue Reading ]
_Counter question of Jesus_ (Mark 12:35-37; Luke 20:41-44). Not meant merely to puzzle or silence foes, or even to hint a mysterious doctrine as to the Speaker's person, but to make Pharisees and scribes, and Sanhedrists generally, revise their whole ideas of the Messiah and the Messianic kingdom, w... [ Continue Reading ]
τί ὑμῖν δοκεῖ; what think you? first generally of the Christ (περὶ τ. Χ.); second more particularly as to His descent (τίνος υἱός ἐστι). τοῦ Δαβίδ, David's, the answer expected. Messiah _must_ be David's son: that was the great idea of the scribes, carrying along with it hopes of royal dignity and a... [ Continue Reading ]
πῶς οὖν, etc.: the question is meant to bring out another side of Messiah's relation to David, based on an admittedly Messianic oracle (Psalms 110:1), and overlooked by the scribes. The object of the question is not, as some have supposed, to deny _in toto_ the sonship, but to hint doubt as to the _... [ Continue Reading ]