Matthew presents Jesus as the Son at the center of the King’s banquet, the wise and authoritative interpreter of Torah and Scripture, the one who exposes religious traps, the defender of resurrection hope, and the Davidic Messiah who is also David’s Lord.
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Matthew 22
The Wedding Banquet, the King’s Invitation, and the Messiah Who Is David’s Lord
The King’s Son must be received on the King’s terms: hypocritical traps, theological ignorance, shallow law-keeping, and reduced messianic categories all collapse before Jesus, who summons people to the banquet, to resurrection hope, to wholehearted love, and to worship the Messiah who is David’s Lord.
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Chapter Summary
The King’s Son must be received on the King’s terms: hypocritical traps, theological ignorance, shallow law-keeping, and reduced messianic categories all collapse before Jesus, who summons people to the banquet, to resurrection hope, to wholehearted love, and to worship the Messiah who is David’s Lord.
Overview
Matthew 22 argues that the decisive issue in Jerusalem is the response to the King’s Son. The wedding banquet parable reveals judgment on those who refuse the invitation and on those who presume participation without proper readiness. The Caesar controversy reveals that human political obligations are real but subordinate to the total claim of God. The Sadducee controversy reveals that denying resurrection flows from ignorance of Scripture and God’s power.
The greatest-commandment question reveals that all covenant obedience hangs on love for God and neighbor. The final question reveals that the Messiah cannot be reduced to a merely earthly Davidic heir; He is David’s Son and David’s Lord. Jesus stands over every attempted trap as the authoritative Son, Teacher, and Lord.
Context
A Jewish or Jewish-Christian audience familiar with royal wedding banquets, prophetic invitation imagery, judgment against covenant rejection, Roman taxation, Herodian politics, Sadducean denial of resurrection, levirate marriage law, the Shema, Leviticus’ neighbor-love command, Psalm 110, and messianic sonship expectations.
Jesus remains in Jerusalem during the final week before the cross, teaching in the temple area and facing escalating opposition from Pharisees, Herodians, Sadducees, legal experts, and religious leaders. The chapter follows the parables of the two sons and wicked tenants in Matthew 21 and precedes Jesus’ public woes against the scribes and Pharisees in Matthew 23.
The King’s Son must be received on the King’s terms: hypocritical traps, theological ignorance, shallow law-keeping, and reduced messianic categories all collapse before Jesus, who summons people to the banquet, to resurrection hope, to wholehearted love, and to worship the Messiah who is David’s Lord.
Matthew presents Jesus as the Son at the center of the King’s banquet, the wise and authoritative interpreter of Torah and Scripture, the one who exposes religious traps, the defender of resurrection hope, and the Davidic Messiah who is also David’s Lord.
A Jewish or Jewish-Christian audience familiar with royal wedding banquets, prophetic invitation imagery, judgment against covenant rejection, Roman taxation, Herodian politics, Sadducean denial of resurrection, levirate marriage law, the Shema, Leviticus’ neighbor-love command, Psalm 110, and messianic sonship expectations.
Jesus remains in Jerusalem during the final week before the cross, teaching in the temple area and facing escalating opposition from Pharisees, Herodians, Sadducees, legal experts, and religious leaders. The chapter follows the parables of the two sons and wicked tenants in Matthew 21 and precedes Jesus’ public woes against the scribes and Pharisees in Matthew 23.
Social Pressure
- The leaders are attempting to trap Jesus publicly. Political pressure surrounds taxation to Caesar. Theological pressure surrounds resurrection. Legal pressure surrounds commandment ranking. Messianic pressure surrounds the identity of the Christ. Jesus refuses all manipulative framings and exposes the deeper issue: refusal to receive God’s Son.
Royal wedding banquets were events of honor, loyalty, and public allegiance. Refusing a king’s invitation could be treated as rebellion. The imperial tax was politically charged under Roman rule. Pharisees and Herodians represented different political-religious instincts, making their alliance against Jesus striking. Sadducees rejected resurrection and accepted the Pentateuch as especially authoritative.
Levirate marriage came from Deuteronomy 25. The command to love God from Deuteronomy 6 was central to Jewish confession, and love of neighbor from Leviticus 19 summarized covenant ethics.
Matthew 22 intensifies the final Jerusalem conflict. The Son is rejected, yet the banquet invitation widens. Resurrection hope is defended. The law is summarized by love. The Messiah’s identity is revealed as more than Davidic descent: David’s Son is David’s Lord. The chapter prepares for Jesus’ condemnation of the leaders in Matthew 23 and the passion narrative that follows.
Chapter Movement
Matthew moves from parabolic judgment against those who refuse the King’s Son, to warning against presumptuous attendance without proper response, to political testing over Caesar, to theological testing over resurrection, to legal testing over the greatest commandment, and finally to Jesus’ own question revealing that the Messiah is not merely David’s son but David’s Lord.
Discourse Insight
Theological exposition and fulfillment
Matthew 22 clarifies the gospel by centering the kingdom on the King’s Son. The banquet is prepared for Him, the invitation is sent because of Him, and judgment falls on those who refuse Him. The gospel invitation is broad, but not casual. It requires the King’s terms. Jesus also clarifies that human beings owe themselves to God, that resurrection is grounded in the living God’s covenant faithfulness, that the law is fulfilled in love for God and neighbor, and that the Messiah is David’s Lord.
The good news is not entry into religious society, but entrance into the King’s banquet through rightly receiving the Son.
Structural Flow
The kingdom is pictured as the King’s wedding banquet for His Son, with judgment on those who refuse and warning against presumptuous participation.
Jesus exposes hypocritical testing and teaches proper obligation to Caesar under greater obligation to God.
Jesus corrects the Sadducees’ denial of resurrection by appealing to Scripture and God’s power.
Jesus summarizes the Law and the Prophets in wholehearted love for God and neighbor.
Jesus reveals that the Messiah is both David’s son and David’s Lord, silencing His opponents.
Chapter Outline
- 22:1-14: Jesus warns that the King’s invitation to the Son’s banquet may be refused, abused, or presumed upon, but none of those responses escape judgment.
- 22:15-22: Jesus exposes hypocrisy and teaches that civil obligations do not cancel the greater claim of God.
- 22:23-33: Jesus rebukes the Sadducees’ ignorance of Scripture and God’s power, proving resurrection from God’s covenant name.
- 22:34-40: Jesus teaches that love for God and neighbor summarizes the whole Law and Prophets.
- 22:41-46: Jesus asks the decisive Christological question and reveals the Messiah’s identity through Psalm 110.
Theological Argument
Matthew 22 argues that the decisive issue in Jerusalem is the response to the King’s Son. The wedding banquet parable reveals judgment on those who refuse the invitation and on those who presume participation without proper readiness. The Caesar controversy reveals that human political obligations are real but subordinate to the total claim of God. The Sadducee controversy reveals that denying resurrection flows from ignorance of Scripture and God’s power.
The greatest-commandment question reveals that all covenant obedience hangs on love for God and neighbor. The final question reveals that the Messiah cannot be reduced to a merely earthly Davidic heir; He is David’s Son and David’s Lord. Jesus stands over every attempted trap as the authoritative Son, Teacher, and Lord.
From invitation to judgment, from Caesar’s image to God’s claim, from resurrection denial to the God of the living, from commandment ranking to love’s supremacy, from Davidic sonship to Davidic lordship.
- 1.The kingdom centers on the King’s Son.
- 2.Refusing the King’s invitation is rebellion, not neutrality.
- 3.Rejecting and killing God’s messengers brings judgment.
- 4.The invitation widens beyond the first invited guests.
- 5.Invitation does not remove the need for proper response.
- 6.Jesus sees through flattering hypocrisy.
- 7.Earthly authorities have limited claims, but God has ultimate claim.
- 8.Resurrection denial results from ignorance of Scripture and God’s power.
- 9.Resurrection life is not a mere extension of present earthly arrangements.
- 10.God’s covenant identity proves resurrection hope.
- 11.The greatest commandment is wholehearted love for God.
- 12.Love for neighbor is inseparable from love for God.
- 13.The Law and the Prophets hang on love.
- 14.The Messiah is more than David’s descendant.
- 15.Jesus’ authority silences his opponents.
Theological Focus
- Kingdom of heaven
- Wedding banquet
- King and son
- Invitation
- Judgment
- Wedding garment
- Outer darkness
- Many invited, few chosen
- Caesar
- Image and inscription
- God’s claim
- Hypocrisy
- Resurrection
- Sadducees
- Scripture and power of God
- God of the living
- Greatest commandment
- Love God
- Love neighbor
- Law and Prophets
- Messiah
- Son of David
- David’s Lord
- Psalm 110
- Spirit-inspired Scripture
- The King’s Invitation
- Judgment on Rejection
- Banquet Inclusion and Warning
- Chosen Response
- Hypocrisy Exposed
- Limited Civil Authority
- Image and Ownership
- Resurrection Hope
- Scriptural Error
- God of the Living
- Love as the Law’s Center
- Messianic Lordship
- Spirit-Inspired Scripture
- Kingdom Invitation
- Election / Calling
- Civil Authority
- Image of God
- Scripture
- Covenant Faithfulness
- Law
- Love
- Christology
- Holy Spirit and Inspiration
Theological Themes
The kingdom is pictured as a royal wedding invitation centered on the King’s Son.
Those who refuse the invitation and kill the servants face the King’s judgment.
The invitation gathers the unexpected, yet presumptuous participation without proper readiness is judged.
Many are invited, but few are chosen, emphasizing the seriousness of true reception.
Jesus exposes flattering speech used as a trap.
Caesar has limited claims, but God’s claim is ultimate.
The coin bears Caesar’s image, but humans bear God’s image and owe themselves to God.
Jesus defends resurrection as grounded in Scripture and God’s living power.
The Sadducees’ denial exposes ignorance of Scripture and divine power.
God’s covenant identity as God of Abraham, Isaac, and Jacob proves life beyond death.
Wholehearted love for God and neighbor summarizes the Law and Prophets.
The Messiah is David’s Son and David’s Lord.
Jesus says David spoke by the Spirit in Psalm 110.
Covenant Significance
Matthew 22 is covenantally decisive. The King’s wedding banquet for His Son interprets Israel’s leadership rejection and the widening kingdom invitation. The tax question clarifies that God’s covenant claim transcends imperial claims. The resurrection debate anchors hope in God’s covenant self-identification to Moses. The greatest commandment gathers the covenant law into love for God and neighbor.
The Psalm 110 question reveals that the Davidic Messiah is also David’s Lord, pointing to a messianic identity greater than expected.
Old Testament Connections
- Matthew 22:1-14 - The kingdom is pictured as the King’s wedding feast for His Son, with invitation, rejection, judgment, and gathering.
- Matthew 22:3-6 - Servants sent to call the invited are ignored and killed, continuing the rejection-of-messengers theme.
- Matthew 22:7 - The king judges those who reject and murder His servants.
- Matthew 22:8-10 - The invitation goes to the roads and gathers unexpected guests.
- Matthew 22:11-14 - Entrance requires more than presence · the guest must be properly clothed.
- Matthew 22:15-22 - Caesar’s limited claim is subordinated to God’s total claim.
- Matthew 22:23-33 - God’s covenant identity as God of Abraham, Isaac, and Jacob proves He is God of the living.
- Matthew 22:34-40 - Love for God and neighbor is the heart of covenant obedience.
- Matthew 22:41-46 - The Messiah is David’s son, but Psalm 110 reveals He is also David’s Lord.
- Isaiah 25:6-9 - The Lord’s future banquet provides background for kingdom feast imagery.
- Isaiah 55:1-3 - God’s gracious invitation to come and receive resonates with the banquet invitation.
- Proverbs 9:1-6 - Wisdom’s feast invitation provides conceptual background for summons to life.
- Genesis 1:26-27 - Image language stands behind giving God what bears God’s image.
- Deuteronomy 25:5-10 - Levirate marriage law stands behind the Sadducees’ resurrection test.
- Exodus 3:6 - God identifies Himself as the God of Abraham, Isaac, and Jacob, proving resurrection hope.
- Deuteronomy 6:4-5 - The Shema commands total love for the Lord.
- Leviticus 19:18 - The command to love neighbor as oneself is the second great commandment.
- Psalm 110:1 - David speaks by the Spirit of the Messiah as Lord seated at God’s right hand.
Canonical Connections
The wedding banquet draws on biblical banquet imagery of eschatological salvation and judgment.
The mistreatment of servants continues the prophetic rejection theme from Matthew 21.
The cast-out guest connects to Matthew’s repeated judgment imagery of outer darkness and weeping.
Jesus’ coin answer implies limited political obligation and ultimate obligation to God.
The Sadducees use levirate law to test resurrection, and Jesus answers from God’s covenant name.
Jesus joins Deuteronomy 6 and Leviticus 19 as the two commandments on which all Scripture hangs.
Jesus uses Psalm 110 to reveal the Messiah’s exalted lordship.
Cross References
Gospel Clarity
Matthew 22 clarifies the gospel by centering the kingdom on the King’s Son. The banquet is prepared for Him, the invitation is sent because of Him, and judgment falls on those who refuse Him. The gospel invitation is broad, but not casual. It requires the King’s terms. Jesus also clarifies that human beings owe themselves to God, that resurrection is grounded in the living God’s covenant faithfulness, that the law is fulfilled in love for God and neighbor, and that the Messiah is David’s Lord.
The good news is not entry into religious society, but entrance into the King’s banquet through rightly receiving the Son.
Gospel Guardrails
- The King’s Son - The kingdom banquet centers on the Son.
- Gracious Invitation - The invitation goes out broadly, even beyond the first invited guests.
- Judgment on Refusal - Those who reject the invitation and abuse the servants face judgment.
- Proper Readiness - The wedding clothes warning rejects presumption.
- God’s Claim - Those made in God’s image owe themselves to God.
- Resurrection Hope - God is the God of the living, and resurrection rests on His power.
- Love’s Fulfillment - Love for God and neighbor summarizes the Law and the Prophets.
- Messiah as Lord - Jesus is David’s Son and David’s Lord.
- Do not preach invitation without judgment.
- Do not preach judgment without the generosity of the King’s invitation.
- Do not treat church attendance as equivalent to wedding readiness.
- Do not absolutize Caesar or politicize the text into partisan slogans.
- Do not detach 'give to God what is God’s' from whole-person surrender.
- Do not let skepticism define resurrection hope · let Scripture and God’s power define it.
- Do not reduce the greatest commandment to emotion · it is whole-person covenant love.
- Do not separate love for God from love for neighbor.
- Do not preach Jesus as merely a Davidic descendant · He is David’s Lord.
Primary Emphasis
Matthew 22 presents Jesus as the King’s Son at the center of the wedding banquet, the one whose invitation must be received, the authoritative Lord who exposes hypocrisy, the teacher who rightly orders Caesar and God, the defender of resurrection, the interpreter of Torah’s greatest command, and the Messiah who is David’s Son and David’s Lord. The chapter sharply elevates Jesus’ identity beyond a merely human messianic category.
Chapter Contribution
Matthew 22 argues that the decisive issue in Jerusalem is the response to the King’s Son. The wedding banquet parable reveals judgment on those who refuse the invitation and on those who presume participation without proper readiness. The Caesar controversy reveals that human political obligations are real but subordinate to the total claim of God. The Sadducee controversy reveals that denying resurrection flows from ignorance of Scripture and God’s power.
The greatest-commandment question reveals that all covenant obedience hangs on love for God and neighbor. The final question reveals that the Messiah cannot be reduced to a merely earthly Davidic heir; He is David’s Son and David’s Lord. Jesus stands over every attempted trap as the authoritative Son, Teacher, and Lord.
Doctrines in This Chapter
Jesus treats the words spoken by God in Scripture as decisive, even down to the continuing covenant identity revealed in God's self-description.
Jesus fulfills the law not merely by teaching it but by embodying perfect love for the Father and redemptive love for sinners.
Jesus authoritatively corrects doctrinal error and reveals the true meaning of Scripture against elite religious opposition.
Jesus reveals that the Christ is both truly David's son and truly David's Lord, exceeding merely human messianic categories.
Earthly authorities may receive what is properly due, but their claims are limited and subordinate to God.
God's relationship with Abraham, Isaac, and Jacob is not nullified by their death; His covenant identity implies enduring life before Him.
The Messiah's Davidic sonship remains essential, but it must be understood alongside the superior lordship Psalm 110 attributes to Him.
The King’s judgment is righteous because the rejected invitation concerns His Son and His royal authority.
Jesus’ closing saying holds together the real breadth of the call and the distinguishing reality that only the chosen truly belong at the feast.
The resurrection age is continuous with personal identity but discontinuous with present earthly arrangements such as marriage.
The Messiah is seated at God's right hand, a position of royal honor and victorious authority.
The invitation reaches those on the roads, both bad and good, showing that kingdom entrance is offered to the unworthy by grace.
The religious leaders can answer with a true title while still failing to grasp and submit to the full identity of the Christ.
Refusal of God’s gracious invitation appears in open hostility, violence against messengers, and ordinary preoccupation that treats the King as secondary.
The greatest commandments expose the depth of human failure because no fallen person naturally loves God and neighbor with perfect wholeness.
Religious speech can be used deceptively; Jesus exposes motives that hide beneath pious or respectful language.
The coin bears Caesar's image, but human beings bear God's image and owe their whole life to Him.
David speaks 'by the Spirit,' showing that the human author speaks truly while the Holy Spirit superintends the divine witness.
The kingdom is presented as a royal summons grounded in the King’s initiative, not human entitlement.
The Messiah's enemies will be placed beneath His feet, assuring the final triumph of God's King.
Jesus speaks with divine wisdom and sovereign authority in the face of political and religious entrapment.
The greatest commandment requires total devotion to the Lord with the whole person: heart, soul, and mind.
Neighbor-love is not optional humanitarianism but a command joined to love for God and required by God's revealed will.
Denial of resurrection flows from underestimating God's power to transform life beyond death.
Jesus teaches the resurrection as a true future reality, not as a metaphor, sentiment, or speculative hope.
Believers are formed by grace into lives where obedience is increasingly shaped by love rather than mere external performance.
The guest without wedding clothing warns that outward association with the kingdom community is not the same as genuine reception of the King’s summons.
Jesus teaches that the moral burden of the Old Testament coheres around rightly ordered love for God and neighbor.
God alone has ultimate claim on the human person, conscience, worship, and obedience.
Doctrinal Weight
The kingdom is like a royal wedding banquet prepared for the King’s Son.
Refusal of the invitation, abuse of servants, and presumptuous participation bring judgment.
Jesus concludes that many are invited but few are chosen.
Caesar receives limited due, while God receives ultimate allegiance.
The image logic points beyond Caesar’s coin to God’s claim on human beings.
Jesus teaches resurrection and rebukes denial as ignorance of Scripture and God’s power.
Jesus grounds doctrine in Scripture and affirms David speaking by the Spirit.
God’s identity as God of Abraham, Isaac, and Jacob shows He is God of the living.
The Law and Prophets hang on love for God and neighbor.
Wholehearted love for God and neighbor is the center of covenant obedience.
Jesus reveals the Messiah as David’s Son and David’s Lord.
Jesus identifies David as speaking by the Spirit in Psalm 110.
Reading Lenses
Theological exposition and fulfillment
- Matthew 22 clarifies the gospel by centering the kingdom on the King’s Son. The banquet is prepared for Him, the invitation is sent because of Him, and judgment falls on those who refuse Him. The gospel invitation is broad, but not casual. It requires the King’s terms. Jesus also clarifies that human beings owe themselves to God, that resurrection is grounded in the living God’s covenant faithfulness, that the law is fulfilled in love for God and neighbor, and that the Messiah is David’s Lord. The good news is not entry into religious society, but entrance into the King’s banquet through rightly receiving the Son.
Key Greek Terms
Individual words βασιλείαν ἀσάλευτον basileian asaleuton · βασιλεία τῶν οὐρανῶν basileia tōn ouranōn
Sense kingdom of heaven
Definition God’s saving reign and royal rule.
References Matthew 22:2
Lexicon kingdom of heaven
Why it matters The wedding banquet parable explains response to the kingdom centered on the king’s son.
Form in passage Dative · Singular · Masculine What is this?
Sense king
Definition King, ruler, sovereign.
References Matthew 22:2, 22:7, 22:11, 22:13
Lexicon king
Why it matters The king represents royal divine authority in the banquet parable.
Form in passage Accusative · Plural · Masculine What is this?
Sense wedding feast, wedding celebration
Definition Marriage feast, wedding banquet, wedding celebration.
References Matthew 22:2-4, 22:8-12
Lexicon wedding feast, wedding celebration
Why it matters The kingdom is pictured as the royal wedding feast for the king’s son.
Form in passage Dative · Singular · Masculine What is this?
Sense son
Definition Son, descendant, heir.
References Matthew 22:2, 22:42, 22:45
Lexicon son
Why it matters The banquet is for the king’s son, continuing the centrality of the Son in Jesus’ judgment parables.
Form in passage Accusative · Plural · Masculine What is this?
Sense servants, slaves
Definition Servants, slaves, bondservants.
References Matthew 22:3-6, 22:8, 22:10
Lexicon servants, slaves
Why it matters The king’s servants carry the invitation and are mistreated by those invited.
Form in passage Aorist · Active · Infinitive What is this?
Sense called, invited, summoned
Definition To call, invite, summon, name.
References Matthew 22:3-4, 22:8-9, 22:14
Lexicon called, invited, summoned
Why it matters The invited guests refuse the King’s summons, and the parable ends with many called but few chosen.
Form in passage Imperfect · Active · Indicative · 3rd Person · Plural What is this?
Sense were unwilling, refused
Definition To will, desire, be willing.
References Matthew 22:3
Lexicon were unwilling, refused
Why it matters The first invited guests refuse the invitation.
Form in passage Perfect · Active · Indicative · 1st Person · Singular What is this?
Sense prepared, made ready
Definition To prepare, make ready, arrange.
References Matthew 22:4, 22:8
Lexicon prepared, made ready
Why it matters The king has prepared the banquet; refusal is rebellion against a completed gracious provision.
Form in passage Aorist · Active · Participle · Plural What is this?
Sense neglected, disregarded, paid no attention
Definition To neglect, disregard, be unconcerned.
References Matthew 22:5
Lexicon neglected, disregarded, paid no attention
Why it matters Indifference is one form of rejecting the King’s invitation.
Form in passage Aorist · Active · Participle · Plural What is this?
Sense seized and mistreated
Definition To seize and treat insolently, abuse, insult.
References Matthew 22:6
Lexicon seized and mistreated
Why it matters The invited guests escalate from neglect to violence against the servants.
Form in passage Aorist · Active · Indicative · 3rd Person · Plural What is this?
Sense killed, put to death
Definition To kill, put to death.
References Matthew 22:6
Lexicon killed, put to death
Why it matters The killing of the servants echoes rejection of God’s messengers.
Sense became angry
Definition To become angry or wrathful.
References Matthew 22:7
Lexicon became angry
Why it matters The king’s anger leads to judgment on the murderers.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense destroyed, ruined
Definition To destroy, ruin, kill, lose.
References Matthew 22:7
Lexicon destroyed, ruined
Why it matters The king judges those who reject and murder His servants.
Form in passage Accusative · Plural · Masculine What is this?
Sense murderers
Definition Murderers, killers.
References Matthew 22:7
Lexicon murderers
Why it matters The parable names the invited guests’ violent rebellion.
Individual words διεξόδους τῶν ὁδῶν diexodous tōn hodōn · μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε mēdena kata tēn hodon aspasēsthe
Form in passage Accusative · Plural · Feminine What is this?
Sense roads, highways, outlets of the roads
Definition Roads, ways, intersections, exits.
References Matthew 22:9
Lexicon roads, highways, outlets of the roads
Why it matters The invitation is extended beyond the original invitees to all encountered.
Form in passage Accusative · Plural · Masculine What is this?
Sense bad and good
Definition Evil/bad and good/upright.
References Matthew 22:10
Lexicon bad and good
Why it matters The invitation gathers unexpected people, not merely the socially or religiously approved.
Individual words ἐν ἐνδύμασιν προβάτων en endymasin probatōn · ἀναλύσῃ ἐκ τῶν γάμων analysē ek tōn gamōn
Form in passage Accusative · Singular · Neuter What is this?
Sense wedding garment, wedding clothes
Definition Clothing appropriate for the wedding feast.
References Matthew 22:11-12
Lexicon wedding garment, wedding clothes
Why it matters The man without wedding clothes pictures presumptuous participation without proper readiness.
Form in passage Aorist · Passive · Indicative · 3rd Person · Singular What is this?
Sense silenced, muzzled, speechless
Definition To silence, muzzle, render speechless.
References Matthew 22:12
Lexicon silenced, muzzled, speechless
Why it matters The man has no defense before the king’s judgment.
Form in passage Aorist · Active · Participle · Plural What is this?
Sense bind, tie
Definition To bind, tie, fasten.
References Matthew 22:13
Lexicon bind, tie
Why it matters The unprepared man is bound and cast out in judgment.
Form in passage Accusative · Singular · Neuter What is this?
Sense outer darkness
Definition Darkness outside, image of exclusion and judgment.
References Matthew 22:13
Lexicon outer darkness
Why it matters The judgment for presumptuous participation is exclusion from the banquet.
Individual words κλαυθμὸς καὶ βρυγμὸς τῶν ὀδόντων klauthmos kai brygmos tōn odontōn · κλαυθμὸς καὶ βρυγμὸς τῶν ὀδόντων klauthmos kai brygmos tōn odontōn · κλαυθμὸς καὶ βρυγμὸς τῶν ὀδόντων klauthmos kai brygmos tōn odontōn
Form in passage Nominative · Singular · Masculine What is this?
Sense weeping and gnashing of teeth
Definition Phrase of grief, anguish, rage, and judgment.
References Matthew 22:13
Lexicon weeping and gnashing of teeth
Why it matters Jesus uses severe judgment imagery for the cast-out guest.
Form in passage Nominative · Plural · Masculine What is this?
Sense chosen, elect
Definition Chosen, selected, elect.
References Matthew 22:14
Lexicon chosen, elect
Why it matters Jesus concludes the parable with the distinction between broad invitation and chosen response.
Form in passage Aorist · Active · Subjunctive · 3rd Person · Plural What is this?
Sense trap, ensnare
Definition To trap, ensnare, catch.
References Matthew 22:15
Lexicon trap, ensnare
Why it matters The Pharisees are not seeking truth but trying to catch Jesus in His words.
Sense Herodians
Definition A group associated with Herodian political interests.
References Matthew 22:16
Lexicon Herodians
Why it matters Their presence intensifies the political danger of the tax question.
Form in passage Nominative · Singular · Masculine What is this?
Sense true, truthful
Definition True, truthful, genuine.
References Matthew 22:16
Lexicon true, truthful
Why it matters Their flattery is technically accurate but hypocritically weaponized.
Individual words μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε mēdena kata tēn hodon aspasēsthe · βδέλυγμα ἐνώπιον τοῦ θεοῦ bdelygma enōpion tou theou
Form in passage Accusative · Singular · Feminine What is this?
Sense way of God
Definition God’s path, instruction, or way of life.
References Matthew 22:16
Lexicon way of God
Why it matters Their flattery acknowledges Jesus teaches God’s way truthfully, though they reject Him.
Form in passage Vocative · Plural · Masculine What is this?
Sense hypocrites
Definition Actors, pretenders, those whose outward speech masks inward falsehood.
References Matthew 22:18
Lexicon hypocrites
Why it matters Jesus identifies the real nature of their question.
Form in passage Accusative · Singular · Masculine What is this?
Sense poll tax, imperial tax
Definition Census tax, tribute tax paid to Roman authority.
References Matthew 22:17, 22:19
Lexicon poll tax, imperial tax
Why it matters The tax question is politically charged under Roman rule.
Form in passage Dative · Singular · Masculine What is this?
Sense Caesar
Definition Roman emperor/title Caesar.
References Matthew 22:17, 22:21
Lexicon Caesar
Why it matters Jesus distinguishes Caesar’s limited claim from God’s ultimate claim.
Form in passage Accusative · Singular · Neuter What is this?
Sense coin, legal currency
Definition Coin, money, legal currency.
References Matthew 22:19
Lexicon coin, legal currency
Why it matters The coin’s image and inscription become the basis of Jesus’ answer.
Form in passage Accusative · Singular · Neuter What is this?
Sense denarius
Definition Roman silver coin.
References Matthew 22:19
Lexicon denarius
Why it matters The denarius bears Caesar’s image and inscription.
Form in passage Nominative · Singular · Feminine What is this?
Sense image, likeness
Definition Image, likeness, representation.
References Matthew 22:20
Lexicon image, likeness
Why it matters The coin bears Caesar’s image, while humans bear God’s image.
Form in passage Nominative · Singular · Feminine What is this?
Sense inscription
Definition Inscription or written title on an object.
References Matthew 22:20
Lexicon inscription
Why it matters The inscription identifies the coin as belonging within Caesar’s limited domain.
Form in passage Aorist · Active · Imperative · 2nd Person · Plural What is this?
Sense give back, render, pay
Definition To give back, render, repay, pay what is due.
References Matthew 22:21
Lexicon give back, render, pay
Why it matters Jesus commands proper rendering to Caesar and to God.
Form in passage Aorist · Active · Indicative · 3rd Person · Plural What is this?
Sense marveled, were amazed
Definition To marvel, wonder, be amazed.
References Matthew 22:22
Lexicon marveled, were amazed
Why it matters Jesus’ answer silences and astonishes the trap-setters.
Form in passage Nominative · Plural · Masculine What is this?
Sense Sadducees
Definition Jewish priestly/aristocratic group known for denying resurrection.
References Matthew 22:23
Lexicon Sadducees
Why it matters They challenge Jesus on resurrection.
Form in passage Accusative · Singular · Feminine What is this?
Sense resurrection, rising
Definition Rising, resurrection from the dead.
References Matthew 22:23, 22:28, 22:30-31
Lexicon resurrection, rising
Why it matters Jesus defends resurrection as true biblical hope.
Sense Moses
Definition Moses, covenant mediator and Torah figure.
References Matthew 22:24
Lexicon Moses
Why it matters The Sadducees appeal to Moses’ levirate law, and Jesus answers from Moses’ encounter with God.
Cross-language bridge 1 link · View in lexicon
Form in passage Present · Passive · Indicative · 2nd Person · Plural What is this?
Sense you are mistaken, led astray
Definition To lead astray, deceive, wander, be mistaken.
References Matthew 22:29
Lexicon you are mistaken, led astray
Why it matters Jesus directly diagnoses the Sadducees’ theological error.
Form in passage Accusative · Plural · Feminine What is this?
Sense Scriptures
Definition Written Scriptures, sacred writings.
References Matthew 22:29
Lexicon Scriptures
Why it matters Ignorance of Scripture leads to resurrection denial.
Form in passage Accusative · Singular · Feminine What is this?
Sense power, ability, might
Definition Power, might, ability, divine capacity.
References Matthew 22:29
Lexicon power, ability, might
Why it matters The resurrection depends on the power of God, not present human limitations.
Form in passage Nominative · Plural · Masculine What is this?
Sense angels, messengers
Definition Angels or messengers.
References Matthew 22:30
Lexicon angels, messengers
Why it matters Resurrected people are like angels in heaven regarding marriage.
Individual words βδέλυγμα ἐνώπιον τοῦ θεοῦ bdelygma enōpion tou theou · υἱὸς Ἀβραάμ huios Abraam · θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ theos Abraam kai theos Isaak kai theos Iakōb · θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ theos Abraam kai theos Isaak kai theos Iakōb
Form in passage Nominative · Singular · Masculine What is this?
Sense God of the patriarchs
Definition God identified by covenant relation to Abraham, Isaac, and Jacob.
References Matthew 22:32
Lexicon God of the patriarchs
Why it matters Jesus uses God’s covenant self-identification to prove resurrection hope.
Form in passage Present · Active · Participle · Plural What is this?
Sense living, alive
Definition To live, be alive.
References Matthew 22:32
Lexicon living, alive
Why it matters God is not God of the dead but of the living.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense silenced, muzzled
Definition To silence, muzzle, stop speech.
References Matthew 22:34
Lexicon silenced, muzzled
Why it matters Jesus silences the Sadducees before the Pharisees gather again.
Form in passage Nominative · Singular · Masculine What is this?
Sense lawyer, legal expert
Definition Expert in the law, lawyer, one skilled in Torah interpretation.
References Matthew 22:35
Lexicon lawyer, legal expert
Why it matters A legal expert asks Jesus about the greatest commandment.
Cross-language bridge 1 link · View in lexicon
Form in passage Nominative · Singular · Feminine What is this?
Sense great, greatest
Definition Great, large, important.
References Matthew 22:36, 22:38
Lexicon great, greatest
Why it matters The question concerns the greatest commandment in the law.
Form in passage Nominative · Singular · Feminine What is this?
Sense commandment
Definition Command, instruction, authoritative requirement.
References Matthew 22:36, 22:38, 22:40
Lexicon commandment
Why it matters Jesus identifies the commandments on which the Law and Prophets hang.
Form in passage Future · Active · Indicative · 2nd Person · Singular What is this?
Sense love
Definition To love, value, seek the good of, be devoted to.
References Matthew 22:37, 22:39
Lexicon love
Why it matters Love for God and neighbor is the center of covenant obedience.
Cross-language bridge 1 link · View in lexicon
Form in passage Dative · Singular · Feminine What is this?
Sense heart, inner person
Definition Heart, inner life, will, desire, moral center.
References Matthew 22:37
Lexicon heart, inner person
Why it matters Love for God must involve the whole inner person.
Form in passage Dative · Singular · Feminine What is this?
Sense soul, life, self
Definition Soul, life, self, person.
References Matthew 22:37
Lexicon soul, life, self
Why it matters Love for God must involve the whole life/self.
Cross-language bridge 3 links · View in lexicon
Form in passage Dative · Singular · Feminine What is this?
Sense mind, understanding
Definition Mind, understanding, thought, disposition.
References Matthew 22:37
Lexicon mind, understanding
Why it matters Love for God includes thought, understanding, and mental devotion.
Sense neighbor
Definition Neighbor, nearby person, fellow human.
References Matthew 22:39
Lexicon neighbor
Why it matters Love for neighbor is the second great commandment like the first.
Form in passage Present · Passive · Indicative · 3rd Person · Singular What is this?
Sense hang, depend on
Definition To hang, depend, be suspended from.
References Matthew 22:40
Lexicon hang, depend on
Why it matters All the Law and Prophets depend on love for God and neighbor.
Individual words πάντες οἱ προφῆται καὶ ὁ νόμος pantes hoi prophētai kai ho nomos · ἡ ἀποκτείνουσα τοὺς προφήτας hē apokteinousa tous prophētas
Form in passage Nominative · Singular · Masculine What is this?
Sense Law and Prophets
Definition The Scriptures, especially Torah and prophetic writings.
References Matthew 22:40
Lexicon Law and Prophets
Why it matters Jesus summarizes the whole scriptural ethical demand through love.
Form in passage Genitive · Singular · Masculine What is this?
Sense Christ, Messiah, Anointed One
Definition Anointed One, Messiah, Christ.
References Matthew 22:42
Lexicon Christ, Messiah, Anointed One
Why it matters Jesus turns the debate to the identity of the Messiah.
Sense David
Definition David, Israel’s king and covenant recipient.
References Matthew 22:42-45
Lexicon David
Why it matters The Messiah is David’s son, yet David calls Him Lord.
Cross-language bridge 1 link · View in lexicon
Form in passage Dative · Singular · Neuter What is this?
Sense Spirit
Definition Spirit, wind, breath; here the Holy Spirit inspiring David.
References Matthew 22:43
Lexicon Spirit
Why it matters Jesus affirms David spoke by the Spirit in Psalm 110.
Form in passage Accusative · Singular · Masculine What is this?
Sense Lord, master
Definition Lord, master, sovereign.
References Matthew 22:43-45
Lexicon Lord, master
Why it matters David calls the Messiah Lord, revealing the Messiah’s exalted identity.
Form in passage Present · Middle · Imperative · 2nd Person · Singular What is this?
Sense sit
Definition To sit, be seated.
References Matthew 22:44
Lexicon sit
Why it matters The Messiah is invited to sit at the Lord’s right hand.
Form in passage Genitive · Plural · Neuter What is this?
Sense right hand, place of honor
Definition Right side, place of honor and authority.
References Matthew 22:44
Lexicon right hand, place of honor
Why it matters Psalm 110 places the Messiah at God’s right hand.
Form in passage Accusative · Plural · Masculine What is this?
Sense enemies
Definition Enemies, hostile opponents.
References Matthew 22:44
Lexicon enemies
Why it matters The Messiah’s enemies will be placed under His feet.
Form in passage Aorist · Passive · Infinitive What is this?
Sense answer, respond
Definition To answer, reply, respond.
References Matthew 22:46
Lexicon answer, respond
Why it matters No one can answer Jesus’ question about David’s Lord.
Cross-language bridge 1 link · View in lexicon
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense dared, had courage
Definition To dare, presume, have courage.
References Matthew 22:46
Lexicon dared, had courage
Why it matters After Jesus’ question, no one dares question Him further.
Key Hebrew Terms
Sense king
Definition King, ruler, sovereign.
References Matthew 22:2
Lexicon king
Why it matters The banquet parable centers on a king preparing a feast for His son.
Cross-language bridge 2 links · View in lexicon
Form in passage Masculine · Singular · Construct What is this?
Sense feast, banquet
Definition Feast, banquet, drinking feast.
References Isaiah 25:6; Matthew 22:1-14
Lexicon feast, banquet
Why it matters Old Testament banquet imagery helps frame the kingdom feast.
Cross-language bridge 4 links · View in lexicon
Sense call, summon, invite
Definition To call, summon, proclaim, invite.
References Matthew 22:3-14
Lexicon call, summon, invite
Why it matters The King’s invitation is a summons that demands response.
Sense choose, select
Definition To choose, select, elect.
References Matthew 22:14
Lexicon choose, select
Why it matters Jesus distinguishes many invited from few chosen.
Sense image, likeness
Definition Image, representation, likeness.
References Genesis 1:26-27; Matthew 22:20-21
Lexicon image, likeness
Why it matters Humans bear God’s image and therefore owe themselves to God.
Sense Moses
Definition Moses, covenant mediator of Israel.
References Deuteronomy 25:5-10; Exodus 3:6; Matthew 22:24, 22:31-32
Lexicon Moses
Why it matters The Sadducees appeal to Moses, and Jesus answers from Moses’ encounter with God.
Cross-language bridge 1 link · View in lexicon
Sense rise, stand, arise
Definition To rise, stand, arise, establish.
References Matthew 22:23-33
Lexicon rise, stand, arise
Why it matters Resurrection hope concerns the dead being raised by God’s power.
Sense living, alive
Definition Alive, living, life.
References Exodus 3:6; Matthew 22:32
Lexicon living, alive
Why it matters God is not God of the dead but of the living.
Cross-language bridge 1 link · View in lexicon
Sense love
Definition To love, desire, be devoted to, act faithfully toward.
References Deuteronomy 6:5; Leviticus 19:18; Matthew 22:37-39
Lexicon love
Why it matters Love for God and neighbor is the center of the Law and Prophets.
Sense heart, inner person
Definition Heart, will, mind, inner person.
References Deuteronomy 6:5; Matthew 22:37
Lexicon heart, inner person
Why it matters The command to love God begins with the whole heart.
Sense soul, life, self
Definition Soul, life, self, living being.
References Deuteronomy 6:5; Matthew 22:37
Lexicon soul, life, self
Why it matters The command to love God includes the whole life/self.
Cross-language bridge 1 link · View in lexicon
Sense muchness, strength, might
Definition Very, much, abundance, might/strength in Deuteronomy 6:5.
References Deuteronomy 6:5; Matthew 22:37
Lexicon muchness, strength, might
Why it matters Total love for God includes all one’s capacity and resources.
Sense neighbor, fellow
Definition Neighbor, friend, companion, fellow person.
References Leviticus 19:18; Matthew 22:39
Lexicon neighbor, fellow
Why it matters Love for neighbor is the second great commandment.
Sense law, instruction
Definition Instruction, teaching, law.
References Matthew 22:40
Lexicon law, instruction
Why it matters Jesus says all the Law and Prophets hang on love for God and neighbor.
Sense anointed one, Messiah
Definition Anointed one, Messiah, kingly/priestly anointed figure.
References Matthew 22:42
Lexicon anointed one, Messiah
Why it matters Jesus asks about the identity of the Messiah.
Cross-language bridge 1 link · View in lexicon
Sense David
Definition David, Israel’s king and covenant recipient.
References Psalm 110:1; Matthew 22:42-45
Lexicon David
Why it matters The Messiah is David’s son and David’s Lord.
Cross-language bridge 1 link · View in lexicon
Sense LORD, covenant name of God
Definition The covenant name of Israel’s God.
References Psalm 110:1; Matthew 22:44
Lexicon LORD, covenant name of God
Why it matters Psalm 110 begins with the Lord speaking to David’s Lord.
Sense lord, master
Definition Lord, master, superior.
References Psalm 110:1; Matthew 22:44
Lexicon lord, master
Why it matters David calls the Messiah 'my Lord,' proving the Messiah’s superiority to David.
Sense right hand
Definition Right hand, place of strength and honor.
References Psalm 110:1; Matthew 22:44
Lexicon right hand
Why it matters The Messiah is seated at God’s right hand.
Sense enemy, adversary
Definition Enemy, adversary, hostile opponent.
References Psalm 110:1; Matthew 22:44
Lexicon enemy, adversary
Why it matters The Messiah’s enemies will be placed under His feet.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Discourse Connectives (49)
grounds / explanation 4inference / conclusion 6strong contrast / correction 2conditional (subjunctive / open) 3content marker or causal 2continuation or mild contrast 18contrast setup (μέν...δέ) 2negative additive 1additive / emphatic 11
| v.1 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.3 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.5 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.μὲνindeedcontrast setup (μέν...δέ)The μέν...δέ pair is a rhetorical hinge. Both sides matter equally.δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.6 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.7 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲNowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.8 | μὲνindeedcontrast setup (μέν...δέ)The μέν...δέ pair is a rhetorical hinge. Both sides matter equally.δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.9 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff.ἐὰνifconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...' |
| v.10 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.11 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.12 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.14 | γάρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.16 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason.γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.17 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.18 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.19 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.20 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.21 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.22 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.24 | ἐάνIfconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...' |
| v.25 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.27 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.28 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff.γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.29 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.30 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.ἀλλ᾽butstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.31 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.32 | ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.33 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.34 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.35 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.37 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.39 | δὲalsocontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.41 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.43 | οὖνtheninference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.45 | εἰIfconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical.οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.46 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.οὐδὲnornegative additiveοὐδέ in a list builds rhetorical force — each addition strengthens the overall negation. |
Discourse data: STEPBible TAGNT (CC BY 4.0)
Verb Aspect (122 main verbs)
completed 36ongoing 19prospective 4resultant 2imperative 9subjunctive 4background 4infinitive 7participle 37
| v.1 | ἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōspokeaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγωνlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.2 | Ὡμοιώθηhomoióōcomparedaorist passive indicativecompletedAorist indicative — punctiliar or completed actionἐποίησενpoiéōgaveaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.3 | ἀπέστειλενsentaorist active indicativecompletedAorist indicative — punctiliar or completed actionκαλέσαιkaléōcallaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbκεκλημένουςkaléōinvitedperfect passive participleparticipleParticiple — verbal adjective, supporting actionἤθελονthélōwantimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἐλθεῖνérchomaicomeaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.4 | ἀπέστειλενsentaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγωνlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionΕἴπατεépōtellaorist active imperativeimperativeImperative mood — command or exhortationκεκλημένοιςkaléōinvitedperfect passive participleparticipleParticiple — verbal adjective, supporting actionἡτοίμακαhetoimázōpreparedperfect active indicativeresultantPerfect indicative — completed action with present resultτεθυμέναthýōslaughteredperfect passive participleparticipleParticiple — verbal adjective, supporting actionδεῦτεdeûtecomepresent active imperativeimperativeImperative mood — command or exhortation |
| v.5 | ἀμελήσαντεςpaid no attentionaorist active participleparticipleParticiple — verbal adjective, supporting actionἀπῆλθονwent awayaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.6 | κρατήσαντεςkratéōseizedaorist active participleparticipleParticiple — verbal adjective, supporting action |
| v.7 | ὠργίσθηorgízōenragedaorist passive indicativecompletedAorist indicative — punctiliar or completed actionπέμψαςpémpōsentaorist active participleparticipleParticiple — verbal adjective, supporting actionἀπώλεσενdestroyedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐνέπρησενemprḗthōburnedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.8 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκεκλημένοιkaléōinvitedperfect passive participleparticipleParticiple — verbal adjective, supporting action |
| v.9 | πορεύεσθεporeúomaigopresent middle imperativeimperativeImperative mood — command or exhortationεὕρητεheurískōfindaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentκαλέσατεkaléōinviteaorist active imperativeimperativeImperative mood — command or exhortation |
| v.10 | ἐξελθόντεςexérchomaiwent outaorist active participleparticipleParticiple — verbal adjective, supporting actionσυνήγαγονsynágōgatheredaorist active indicativecompletedAorist indicative — punctiliar or completed actionεὗρονheurískōfoundaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐπλήσθηplḗthōfilledaorist passive indicativecompletedAorist indicative — punctiliar or completed actionἀνακειμένωνguestspresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.11 | εἰσελθὼνeisérchomaicame inaorist active participleparticipleParticiple — verbal adjective, supporting actionθεάσασθαιtheáomaiseeaorist middle infinitiveinfinitiveInfinitive — verbal noun or complementary verbἀνακειμένουςguestspresent middle participleparticipleParticiple — verbal adjective, supporting actionεἶδενhoráōsawaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐνδεδυμένονendýōdressedperfect middle participleparticipleParticiple — verbal adjective, supporting action |
| v.12 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthεἰσῆλθεςeisérchomaiget inaorist active indicativecompletedAorist indicative — punctiliar or completed actionἔχωνéchōhavingpresent active participleparticipleParticiple — verbal adjective, supporting actionἐφιμώθηphimóōspeechlessaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.13 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionΔήσαντεςdéōbindaorist active participleparticipleParticiple — verbal adjective, supporting actionἐκβάλετεekbállōthrowaorist active imperativeimperativeImperative mood — command or exhortation |
| v.15 | πορευθέντεςporeúomaiwentaorist passive participleparticipleParticiple — verbal adjective, supporting actionἔλαβονlambánōlaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionπαγιδεύσωσινpagideúōtrapaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.16 | ἀποστέλλουσινsentpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγοντεςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionοἴδαμενeídōknowperfect active indicativeresultantPerfect indicative — completed action with present resultδιδάσκειςdidáskōteachpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthμέλειmélōcarepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthβλέπειςregardpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.17 | εἰπὸνépōtellaorist active imperativeimperativeImperative mood — command or exhortationδοκεῖdokéōthinkpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἔξεστινéxestilawfulpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthδοῦναιdídōmipayaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.18 | γνοὺςginṓskōperceivedaorist active participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionπειράζετεpeirázōtestingpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.19 | ἐπιδείξατέepideíknymishowaorist active imperativeimperativeImperative mood — command or exhortationπροσήνεγκανprosphérōbroughtaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.20 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.21 | λέγουσινlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἈπόδοτεgiveaorist active imperativeimperativeImperative mood — command or exhortation |
| v.22 | ἀκούσαντεςheardaorist active participleparticipleParticiple — verbal adjective, supporting actionἐθαύμασανthaumázōamazedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀφέντεςleftaorist active participleparticipleParticiple — verbal adjective, supporting actionἀπῆλθανwent awayaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.23 | προσῆλθονprosérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγοντεςlégōsaypresent active participleparticipleParticiple — verbal adjective, supporting actionεἶναιeînaithere ispresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbἐπηρώτησανeperōtáōaskedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.24 | λέγοντεςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀποθάνῃdiesaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἔχωνéchōhavingpresent active participleparticipleParticiple — verbal adjective, supporting actionἐπιγαμβρεύσειepigambreúōmarryfuture active indicativeprospectiveFuture indicative — anticipated or promised actionἀναστήσειraise upfuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.25 | γήμαςgaméōmarriedaorist active participleparticipleParticiple — verbal adjective, supporting actionἐτελεύτησενteleutáōdiedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἔχωνéchōhavingpresent active participleparticipleParticiple — verbal adjective, supporting actionἀφῆκενleftaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.27 | ἀπέθανενdiedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.28 | ἔσχονéchōhadaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.29 | Ἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionΠλανᾶσθεplanáōmistakenpresent passive indicativeongoingPresent indicative — ongoing, habitual, or general truthεἰδότεςeídōknowperfect active participleparticipleParticiple — verbal adjective, supporting action |
| v.31 | ἀνέγνωτεreadaorist active indicativecompletedAorist indicative — punctiliar or completed actionῥηθὲνlégōspokenaorist passive participleparticipleParticiple — verbal adjective, supporting actionλέγοντοςlégōsaidpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.33 | ἀκούσαντεςheardaorist active participleparticipleParticiple — verbal adjective, supporting actionἐξεπλήσσοντοekplḗssōastonishedimperfect passive indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.34 | ἀκούσαντεςheardaorist active participleparticipleParticiple — verbal adjective, supporting actionἐφίμωσενphimóōsilencedaorist active indicativecompletedAorist indicative — punctiliar or completed actionσυνήχθησανsynágōgatheredaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.35 | ἐπηρώτησενeperōtáōaskedaorist active indicativecompletedAorist indicative — punctiliar or completed actionπειράζωνpeirázōtestpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.37 | ἔφηphēmísaidimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἈγαπήσειςlovefuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.39 | Ἀγαπήσειςlovefuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.40 | κρέματαιkremánnymidependpresent passive indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.41 | Συνηγμένωνsynágōgathered togetherperfect passive participleparticipleParticiple — verbal adjective, supporting actionἐπηρώτησενeperōtáōaskedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.42 | λέγωνlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionδοκεῖdokéōthinkpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγουσινlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.43 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκαλεῖkaléōcallspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγωνlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.44 | Εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionΚάθουkáthēmaisitpresent middle imperativeimperativeImperative mood — command or exhortationθῶtíthēmiputaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.45 | καλεῖkaléōcallspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.46 | ἐδύνατοdýnamaiableimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past actionἀποκριθῆναιansweraorist passive infinitiveinfinitiveInfinitive — verbal noun or complementary verbἐτόλμησένtolmáōdareaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐπερωτῆσαιeperōtáōaskaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
Verb forms indicate aspect — not interpretive weight. Consult context before drawing conclusions about emphasis.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
Word Pictures (Robertson)
A.T. Robertson, Word Pictures in the New Testament (1930–31) — public domain
Formation Focus
Matthew 22 forms readers to receive the King’s Son, reject presumption, give God ultimate allegiance, know Scripture and divine power, hope in resurrection, love God and neighbor, and confess the Messiah as David’s Lord.
The chapter confronts indifference, violent rejection, religious presumption, political idolatry, hypocrisy, theological skepticism, shallow legalism, and low Christology.
Reverent response to invitation, humility before judgment, whole-life surrender to God, truthful speech, Scripture-shaped thinking, resurrection confidence, wholehearted love, neighbor-love, and worship of Christ as Lord.
Practice Response
- Come to the banquet.
- Come clothed rightly.
- Reject manipulative religion.
- Render rightly.
- Study Scripture with faith.
- Live resurrection hope.
- Love God wholly.
- Love neighbor concretely.
- Bow to David’s Lord.
Warnings and Misreadings
- Matthew 22 warns against refusing the King’s invitation, being indifferent to the Son, mistreating God’s servants, presumptuous religious participation, outer darkness, hypocritical testing, confusing limited political duties with ultimate allegiance, denying resurrection through ignorance of Scripture, treating law as detached from love, and reducing the Messiah to categories that cannot account for His divine lordship.
- Treating the wedding banquet as a generic invitation with no judgment edge. - The parable contains both gracious invitation and severe judgment on refusal, violence, and presumption.
- Assuming the man without wedding clothes represents someone excluded unfairly. - The man is speechless before the king, showing culpable presumption rather than innocent ignorance.
- Using 'many are invited, few are chosen' to discourage evangelistic invitation. - The parable shows the invitation going broadly while warning that true response is necessary.
- Using 'give to Caesar' to absolutize state authority. - Jesus gives Caesar limited obligation while preserving God’s ultimate claim.
- Using 'give to God what is God’s' vaguely. - The coin bears Caesar’s image, but humans bear God’s image and owe God their whole selves.
- Treating the Sadducees’ question as sincere theological inquiry. - It is a test designed to make resurrection look absurd.
- Imagining resurrection as merely earthly marriage continued forever. - Jesus teaches that resurrection life transforms present arrangements.
- Thinking angels are resurrected humans or that humans become angels. - Jesus says resurrected people are like angels regarding marriage, not that they become angels.
- Separating love for God from love for neighbor. - Jesus holds them together as the two commandments on which all the Law and Prophets hang.
- Reducing love to sentiment. - Biblical love involves whole-person covenant allegiance to God and concrete neighbor-directed obedience.
- Treating the Messiah as merely David’s biological descendant. - Jesus shows from Psalm 110 that the Messiah is also David’s Lord.
- Missing the Spirit’s role in Scripture. - Jesus says David spoke by the Spirit, affirming the Spirit-inspired nature of Scripture.
Discipleship Questions
- Have I received the King’s invitation to the Son, or am I treating it as interruptible and optional?
- Where am I more interested in my field, business, or ordinary priorities than the King’s banquet?
- Am I trying to enter God’s banquet on my own terms rather than the King’s terms?
- Do I use religious language to flatter Jesus while resisting His authority?
- Do I give earthly authorities what is appropriate without surrendering what belongs only to God?
- Since I bear God’s image, am I giving God my whole self?
- Do I know the Scriptures deeply enough to avoid theological error?
- Do I believe in the power of God beyond the limits of my imagination?
- Does resurrection hope shape how I view death, marriage, loss, and eternity?
- Do I love the Lord with heart, soul, and mind, or only with religious vocabulary?
- Does my love for God show itself in real love for neighbor?
- Am I reducing Jesus to a category I can manage?
- Do I confess Jesus as David’s Lord, not merely admire Him as David’s son?
Pastoral Applications
- Evangelism - The invitation must go broadly, even to the roads, but the call must include real response to the King’s Son.
- Warning - Indifference to the gospel is not harmless. Refusing the King’s invitation is rebellion.
- Church_health - Church attendance, visible association, or external proximity to the banquet does not replace true readiness before the King.
- Politics - Believers should honor legitimate civil obligations while refusing to give Caesar what belongs only to God.
- Image_of_God - Every person bears God’s image and owes God whole-life allegiance.
- Apologetics - Jesus answers skepticism about resurrection by exposing faulty assumptions and grounding hope in Scripture and God’s power.
- Funerals_and_grief - God is the God of the living. Resurrection hope rests on God’s covenant faithfulness, not human sentiment.
- Discipleship - The Christian life cannot be reduced to commandment listing. Wholehearted love for God and neighbor is the deep structure of obedience.
- Preaching - Preach Jesus from Psalm 110 as David’s Son and David’s Lord. Do not flatten His messianic identity.
- Leadership - Religious leaders must be careful not to use questions as weapons while avoiding the truth those questions reveal.
Pastoral Trajectories
Matthew 21’s rejected son leads into Matthew 22’s wedding banquet for the king’s son.
The invitation is gracious, but refusal and violence bring judgment.
The hall is filled, yet the king examines the guests.
Jesus sees through respectful words designed as a trap.
The coin bears Caesar’s image, but the whole person belongs to God.
Jesus corrects theological error by Scripture and the power of God.
God’s covenant name proves that He is God of the living.
Jesus moves from commandment debate to the twofold love on which all Scripture hangs.
Jesus presses the Pharisees beyond a partial messianic answer to the Lordship of Christ.
After Jesus’ question, His opponents no longer dare interrogate Him.
The Biblical World
Chapter At A Glance
Matthew moves from parabolic judgment against those who refuse the King’s Son, to warning against presumptuous attendance without proper response, to political testing over Caesar, to theological testing over resurrection, to legal testing over the greatest commandment, and finally to Jesus’ own question revealing that the Messiah is not merely David’s son but David’s Lord.
Matthew 22 is covenantally decisive. The King’s wedding banquet for His Son interprets Israel’s leadership rejection and the widening kingdom invitation. The tax question clarifies that God’s covenant claim transcends imperial claims. The resurrection debate anchors hope in God’s covenant self-identification to Moses. The greatest commandment gathers the covenant law into love for God and neighbor.
The Psalm 110 question reveals that the Davidic Messiah is also David’s Lord, pointing to a messianic identity greater than expected.
Matthew 22 clarifies the gospel by centering the kingdom on the King’s Son. The banquet is prepared for Him, the invitation is sent because of Him, and judgment falls on those who refuse Him. The gospel invitation is broad, but not casual. It requires the King’s terms. Jesus also clarifies that human beings owe themselves to God, that resurrection is grounded in the living God’s covenant faithfulness, that the law is fulfilled in love for God and neighbor, and that the Messiah is David’s Lord.
The good news is not entry into religious society, but entrance into the King’s banquet through rightly receiving the Son.
Reverent response to invitation, humility before judgment, whole-life surrender to God, truthful speech, Scripture-shaped thinking, resurrection confidence, wholehearted love, neighbor-love, and worship of Christ as Lord.
Focus Points
- Kingdom of heaven
- Wedding banquet
- King and son
- Invitation
- Judgment
- Wedding garment
- Outer darkness
- Many invited, few chosen
- Caesar
- Image and inscription
- God’s claim
- Hypocrisy
- Resurrection
- Sadducees
- Scripture and power of God
- God of the living
- Greatest commandment
- Love God
- Love neighbor
- Law and Prophets
- Messiah
- Son of David
- David’s Lord
- Psalm 110
- Spirit-inspired Scripture
- The King’s Invitation
- Judgment on Rejection
- Banquet Inclusion and Warning
- Chosen Response
- Hypocrisy Exposed
- Limited Civil Authority
- Image and Ownership
- Resurrection Hope
- Scriptural Error
- Love as the Law’s Center
- Messianic Lordship
- Kingdom Invitation
- Election / Calling
- Civil Authority
- Image of God
- Scripture
- Covenant Faithfulness
- Law
- Love
- Christology
- Holy Spirit and Inspiration
Explore Further
Doctrine: Messianic KingshipDoctrine: Human RebellionDoctrine: Divine JudgmentDoctrine: Divine SovereigntyDoctrine: WorshipDoctrine: Authority of ScriptureDoctrine: Covenant FaithfulnessDoctrine: Authority of ChristDoctrine: Human SinfulnessDoctrine: SanctificationDoctrine: Deity of ChristThread: Kingdom
Cross References
In this mountain, Yahweh of Armies will make all peoples a feast of choice meat, a feast of choice wines, of choice meat full of marrow, of well refined choice wines. He will destroy in this mountain the surface of the covering that covers all peoples, and the veil that is spread over all nations. He has swallowed up death forever! The Lord Yahweh will wipe...
OldTestamentFoundation
“Hey! Come, everyone who thirsts, to the waters! Come, He who has no money, buy, and eat! Yes, come, buy wine and milk without money and without price. Why do You spend money for that which is not bread, and Your labor for that which doesn’t satisfy? Listen diligently to me, and eat that which is good, and let Your soul delight itself in richness. Turn Your...
ThemeParallel
Yahweh, the God of their fathers, sent to them by His messengers, rising up early and sending, because He had compassion on His people, and on His dwelling place; but they mocked the messengers of God, and despised His words, and scoffed at His prophets, until Yahweh’s wrath arose against His people, until there was no remedy.
OldTestamentFoundation
God said, “Let’s make man in our image, after our likeness. Let them have dominion over the fish of the sea, and over the birds of the sky, and over the livestock, and over all the earth, and over every creeping thing that creeps on the earth.” God created man in His own image. In God’s image He created Him; male and female He created them.
OldTestamentFoundation
If brothers dwell together, and one of them dies and has no son, the wife of the dead shall not be married outside to a stranger. Her husband’s brother shall go in to her, and take her as His wife, and perform the duty of a husband’s brother to her. It shall be that the firstborn whom she bears shall succeed in the name of His brother who is dead, that His...
OldTestamentFoundation
Moreover He said, “I am the God of Your father, the God of Abraham, the God of Isaac, and the God of Jacob.” Moses hid His face because He was afraid to look at God.
QuotedText
Hear, Israel: Yahweh is our God. Yahweh is one. You shall love Yahweh Your God with all Your heart, with all Your soul, and with all Your might.
QuotedText
“ ‘You shall not take vengeance, nor bear any grudge against the children of Your people; but You shall love Your neighbor as Yourself. I am Yahweh.
QuotedText
Yahweh says to my Lord, “Sit at my right hand, until I make Your enemies Your footstool for Your feet.”
QuotedText
I tell You that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven, but the children of the Kingdom will be thrown out into the outer darkness. There will be weeping and gnashing of teeth.”
SameBook
“Hear another parable. There was a man who was a master of a household, who planted a vineyard, set a hedge about it, dug a wine press in it, built a tower, leased it out to farmers, and went into another country. When the season for the fruit came near, He sent His servants to the farmers, to receive His fruit. The farmers took His servants, beat one,...
ImmediateContext
“Woe to You, scribes and Pharisees, hypocrites! For You build the tombs of the prophets, and decorate the tombs of the righteous, and say, ‘If we had lived in the days of our fathers, we wouldn’t have been partakers with them in the blood of the prophets.’ Therefore You testify to Yourselves that You are children of those who killed the prophets.
SameBook
Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth.’
SameBook
They sent some of the Pharisees and the Herodians to Him, that they might trap Him with words. When they had come, they asked Him, “Teacher, we know that You are honest, and don’t defer to anyone; for You aren’t partial to anyone, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? Shall we give, or shall we not give?” But He,...
CounterpartPassage
They watched Him and sent out spies, who pretended to be righteous, that they might trap Him in something He said, so as to deliver Him up to the power and authority of the governor. They asked Him, “Teacher, we know that You say and teach what is right, and aren’t partial to anyone, but truly teach the way of God. Is it lawful for us to pay taxes to...
CounterpartPassage
Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God. Therefore He who resists the authority withstands the ordinance of God; and those who withstand will receive to themselves judgment. For rulers are not a terror to the good work, but to the evil. Do You desire to...
CanonicalPartner
Now if Christ is preached, that He has been raised from the dead, how do some among You say that there is no resurrection of the dead? But if there is no resurrection of the dead, neither has Christ been raised. If Christ has not been raised, then our preaching is in vain, and Your faith also is in vain.
CanonicalPartner
Owe no one anything, except to love one another; for He who loves His neighbor has fulfilled the law. For the commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,” and whatever other commandments there are, are all summed up in this saying, namely, “You shall love Your neighbor as Yourself.”...
CanonicalPartner
However, if You fulfill the royal law according to the Scripture, “You shall love Your neighbor as Yourself,” You do well.
CanonicalPartner
For David didn’t ascend into the heavens, but He says Himself, ‘The Lord said to my Lord, “Sit by my right hand until I make Your enemies a footstool for Your feet.” ’ “Let all the house of Israel therefore know certainly that God has made Him both Lord and Christ, this Jesus whom You crucified.”
CanonicalPartner
But which of the angels has He told at any time, “Sit at my right hand, until I make Your enemies the footstool of Your feet?”
CanonicalPartner
I heard something like the voice of a great multitude, and like the voice of many waters, and like the voice of mighty thunders, saying, “Hallelujah! For the Lord our God, the Almighty, reigns! Let’s rejoice and be exceedingly glad, and let’s give the glory to Him. For the wedding of the Lamb has come, and His wife has made herself ready.” It was given to...
GospelResolution
Passages
Chapter opening: Matthew 22:1-14
Again in parables (παλιν εν παραβολαις). Matthew has already given two on this occasion (The Two Sons, The Wicked Husbandmen). He alone gives this Parable of the Marriage Feast of the King's Son. It is somewhat similar to that of The Supper in Lu 14:16-23 given on another occasion. Hence some scholars consider this merely Matthew's version of the Lucan parable in the wrong place because of Matthew's habit of grouping the sayings of Jesus.
But that is a gratuitous indictment of Matthew's report which definitely locates the parable here by παλιν. Some regard it as not spoken by Jesus at all, but an effort on the part of the writer to cover the sin and fate of the Jews, the calling of the Gentiles, and God's demand for righteousness. But here again it is like Jesus and suits the present occasion.
A marriage feast (γαμους). The plural, as here ( 2 , 3 , 4 , 9 ), is very common in the papyri for the wedding festivities (the several acts of feasting) which lasted for days, seven in Jud 14:17 . The very phrase here, γαμους ποιειν, occurs in the Doric of Thera about B.C. 200. The singular γαμος is common in the papyri for the wedding contract, but Field ( Notes , p. 16) sees no difference between the singular here in 22:8 and the plural (see also Ge 29:22 ; Es 9:22 ; Macc. 10:58).
To call them that were bidden (καλεσα τους κεκλημενους). "Perhaps an unconscious play on the words, lost in both A. V. and Rev. , to call the called " (Vincent). It was a Jewish custom to invite a second time the already invited ( Es 5:8 ; 6:14 ). The prophets of old had given God's invitation to the Jewish people. Now the Baptist and Jesus had given the second invitation that the feast was ready.
And they would not come (κα ουκ ηθελον ελθειν). This negative imperfect characterizes the stubborn refusal of the Jewish leaders to accept Jesus as God's Son ( Joh 1:11 ). This is "The Hebrew Tragedy" (Conder).
My dinner (το αριστον μου). It is breakfast, not dinner. In Lu 14:12 both αριστον (breakfast) and δειπνον (dinner) are used. This noon or midday meal, like the French breakfast at noon, was sometimes called δειπνον μεσημβρινον (midday dinner or luncheon). The regular dinner (δειπνον) came in the evening. The confusion arose from applying αριστον to the early morning meal and then to the noon meal (some not eating an earlier meal).
In Joh 21:12 , 15 αρισταω is used of the early morning meal, "Break your fast" (αριστησατε). When αριστον was applied to luncheon, like the Latin prandium , ακρατισμα was the term for the early breakfast. My fatlings (τα σιτιστα). Verbal from σιτιζω, to feed with wheat or other grain, to fatten. Fed-up or fatted animals.
Made light of it (αμελησαντες). Literally, neglecting, not caring for. They may even have ridiculed the invitation, but the verb does not say so. However, to neglect an invitation to a wedding feast is a gross discourtesy. One to his own farm (ος μεν εις τον ιδιον αγρον) or field, another to his merchandise (ος δε επ την εμποριαν αυτου) only example in the N.T., from εμπορος, merchant, one who travels for traffic (εμπορευομα), a drummer.
Armies (στρατευματα). Bands of soldiers, not grand armies.
The partings of the highways (τας διεξοδους των οδων). Vulgate, exitus viarum . Διοδο are cross-streets, while διεξοδο (double compound) seem to be main streets leading out of the city where also side-streets may branch off, "by-ways."
The wedding (ο γαμος). But Westcott and Hort rightly read here ο νυμφων, marriage dining hall. The same word in 9:15 means the bridechamber.
Not having a wedding-garment (μη εχων ενδυμα γαμου). Μη is in the Koine the usual negative with participles unless special emphasis on the negative is desired as in ουκ ενδεδυμενον. There is a subtle distinction between μη and ου like our subjective and objective notions. Some hold that the wedding-garment here is a portion of a lost parable separate from that of the Wedding Feast, but there is no evidence for that idea.
Wunsche does report a parable by a rabbi of a king who set no time for his feast and the guests arrived, some properly dressed waiting at the door; others in their working clothes did not wait, but went off to work and, when the summons suddenly came, they had no time to dress properly and were made to stand and watch while the others partook of the feast.
Was speechless (εψιμωθη). Was muzzled, dumb from confusion and embarrassment. It is used of the ox ( 1Ti 5:18 ). The outer darkness (το σκοτος το εξωτερον). See Mt 8:12 . All the blacker from the standpoint of the brilliantly lighted banquet hall. There shall be (εκε εστα). Out there in the outer darkness.
For many are called, but few chosen (πολλο γαρ εισιν κλητο ολιγο δε εκλεκτο). This crisp saying of Christ occurs in various connections. He evidently repeated many of his sayings many times as every teacher does. There is a distinction between the called (κλητο) and the chosen (εκλεκτο) called out from the called.
Went (πορευθεντες). So-called deponent passive and redundant use of the verb as in 9:13 : "Go and learn." Took counsel (συμβουλιον ελαβον). Like the Latin consilium capere as in 12:14 . Ensnare in his talk (παγιδευσωσιν εν λογω). From παγις, a snare or trap. Here only in the N.T. In the LXX ( 1Ki 28:9 ; Ec 9:12 ; Test. of Twelve Patriarchs, Joseph 7:1). Vivid picture of the effort to trip Jesus in his speech like a bird or wild beast.
Their disciples (τους μαθητας αυτων). Students, pupils, of the Pharisees as in Mr 2:18 . There were two Pharisaic theological seminaries in Jerusalem (Hillel, Shammai). The Herodians (των Hερωιδιανων). Not members of Herod's family or Herod's soldiers, but partisans or followers of Herod. The form in -ιανος is a Latin termination like that in Χριστιανος ( Ac 11:26 ).
Mentioned also in Mr 3:6 combining with the Pharisees against Jesus. The person of men (προσωπον ανθρωπων). Literally, face of men. Paying regard to appearance is the sin of partiality condemned by James ( Jas 2:1 , 9 ) when προσωπολημψια, προσωπολημπτειν are used, in imitation of the Hebrew idiom. This suave flattery to Jesus implied "that Jesus was a reckless simpleton" (Bruce).
Tribute money (το νομισμα του κηνσου). Κηνσος, Latin census , was a capitation tax or head-money, tributum capitis , for which silver denaria were struck, with the figure of Caesar and a superscription, e.g. "Tiberiou Kaisaros" (McNeile). Νομισμα is the Latin numisma and occurs here only in the N.T., is common in the old Greek, from νομιζω sanctioned by law or custom.
This image and superscription (η εικων αυτη κα η επιγραφη). Probably a Roman coin because of the image (picture) on it. The earlier Herods avoided this practice because of Jewish prejudice, but the Tetrarch Philip introduced it on Jewish coins and he was followed by Herod Agrippa I. This coin was pretty certainly stamped in Rome with the image and name of Tiberius Caesar on it.
Render (αποδοτε). "Give back" to Caesar what is already Caesar's.
Shall marry (επιγαμβρευσε). The Sadducees were "aiming at amusement rather than deadly mischief" (Bruce). It was probably an old conundrum that they had used to the discomfiture of the Pharisees. This passage is quoted from De 25:5 , 6 . The word appears here only in the N.T. and elsewhere only in the LXX. It is used of any connected by marriage as in Ge 34:9 ; 1Sa 18:22 . But in Ge 38:8 and De 25:5 it is used specifically of one marrying his brother's widow.
They were astonished (εξεπλησσοντο). Descriptive imperfect passive showing the continued amazement of the crowds. They were struck out (literally).
He had put the Sadducees to silence (εφιμωσεν τους Σαδδουκαιους). Muzzled the Sadducees. The Pharisees could not restrain their glee though they were joining with the Sadducees in trying to entrap Jesus. Gathered themselves together (συνηχθησαν επ το αυτο). First aorist passive, were gathered together. Επ το αυτο explains more fully συν-. See also Ac 2:47 . "Mustered their forces" (Moffatt).
The great commandment in the law (εντολη μεγαλη εν τω νομω). The positive adjective is sometimes as high in rank as the superlative. See μεγας in Mt 5:19 in contrast with ελαχιστος. The superlative μεγιστος occurs in the N. T. only in 2 Peter 1:4 . Possibly this scribe wishes to know which commandment stood first ( Mr 12:28 ) with Jesus. "The scribes declared that there were 248 affirmative precepts, as many as the members of the human body; and 365 negative precepts, as many as the days in the year, the total being 613, the number of letters in the Decalogue" (Vincent).
But Jesus cuts through such pettifogging hair-splitting to the heart of the problem.
The Christ (του Χριστου). The Messiah, of course, not Christ as a proper name of Jesus. Jesus here assumes that Ps 110 refers to the Messiah. By his pungent question about the Messiah as David's son and Lord he really touches the problem of his Person (his Deity and his Humanity). Probably the Pharisees had never faced that problem before. They were unable to answer.