Mattityahu 22

1 2 And, in reply, Rebbe, Melech HaMoshiach again spoke in meshalim (parables) to them, saying,

2 The Malchut HaShomayim is like a man, a Melech (King), who prepared a feast for the chasunoh (wedding) of Bno.

3 And the Melech sent out his servants to summon the Bnei HaChuppah (wedding invitees—Mt 9:15) to the chasunoh, and they did not want to come.

4 Again, the Melech sent out other servants, saying, Tell the Bnei HaChuppah, the wedding invitees, Hinei! My Seudah I have prepared, my oxen and fattened calves have been slaughtered, and everything is ready: Come to the chasunoh!

5 But the Bnei HaChuppah, the chasunoh invitees, having treated it all as a mere trifle, departed, one to his farmer’s field, one to his business.

6 Meanwhile, the others seized the Mesharetim HaMelech (Ministers of the King) and abused them and killed them.

7 So the Melech was angry and, having sent his armies, the King destroyed those ratzchaniyot (murderers), and their city he burned.

8 Then the King says to his ministers, The chasunoh is ready, but the invited ones were not worthy.

9 Therefore, go to the intersections of the streets, and, whoever you find, invite as muzmanim (guests) to the chasunoh.

10 And having gone out to the highways, those ministers congregated everyone they found, rah and tov, and the chasunoh was filled with muzmanim (guests).

11 And the Melech, having entered to see the ones sitting bimesibba (reclining at tish), spotted there a man lacking the attire proper for the chasunoh [see Yn 3:3,5].

12 And the Melech says to him, Chaver, how did you get in here, not having the attire proper for the chasunoh? But the man had nothing to say.

13 Then the King said to the servants, Bind him feet and hands and expel him into the outer choshech, where there will be weeping and grinding of teeth.

14 For the invited ones are many, but the nivcharim (chosen ones) are few.

15 Then, having departed, the Perushim took counsel together so that they might entrap Yehoshua in his own words.

16 And they are sending to Rebbe, Melech HaMoshiach their talmidim with the Herodians, saying, Rabbi, we know that you are an ehrliche Yid (a good Jew) and of the Derech Hashem you give Divrei Torah in Emes, and you show no deference to flesh, for you are impartial toward Bnei Adam.

17 Therefore, tell us what to you seems right: is it mutar (permissible) to pay poll tax to Caesar or not?

18 But he, having known their rah (evil), said to them, Why do you test me, tzevuim?

19 Show me the coin of the poll tax. And they brought to Rebbe, Melech HaMoshiach a denarius.

20 And Rebbe, Melech HaMoshiach says to them, Whose image is this and whose title?

21 They say to him, Caesar’s. Then Rebbe, Melech HaMoshiach says to them, Give, therefore, unto Caesar the things of Caesar, and the things of Hashem, give unto Hashem.

22 And having heard this, they were amazed and, having left Rebbe, Melech HaMoshiach, they went away.

23 On that day some Tzedukim (Sadducees) approached Rebbe, Melech HaMoshiach, saying, There is no Techiyas HaMesim! And they interrogated Rebbe, Melech HaMoshiach,

24 Saying, Rabbi, Moshe Rabbenu said that if someone dies, not having banim, his brother shall marry his isha (wife) to raise up zera (seed) for his brother.

25 Now there were among us shiva achim (seven brothers), and the first, having married, died. And not having zera (offspring), left his isha to his brother.

26 Likewise, also the second brother, and the third, up to the seventh.

27 And last of all, the isha died.

28 In the Techiyas HaMesim, therefore, she will be the wife of which of the seven? For all had her.

29 And Rebbe, Melech HaMoshiach said in reply to them, You are in error, not having known the Kitvei Hakodesh or the gevurat Hashem (power of G-d).

30 For in the Techiyas HaMesim they neither marry nor are given in marriage, but are like the malachim in Shomayim.

31 But concerning the Techiyas HaMesim, have you not read the thing spoken to you by Hashem, saying,

32 ANOCHI ELOHEI AVRAHAM ELOHEI YITZCHAK VEELOHEI YAAKOV (I am the G-d of Avraham, the G-d of Yitzchak, and the G-d of Yaakov, [SHEMOT 3:6])? Hashem is not the G-d of the Mesim (dead ones) but the G-d of the Chayyim (living).

33 And having heard this, the multitudes were amazed at Moshiach’s torah (teaching).

34 But the Perushim, having heard that he silenced the Tzedukim, assembled together,

35 And one of them, a Baal Torah (learned Torah scholar, a Ben Torah), tried to trip up Rebbe, Melech HaMoshiach with a she’elah (question):

36 Rabbi, which mitzvah is gedolah (great) in the Torah?

37 And Rebbe, Melech HaMoshiach gave this teshuva (answer) to the Baal Torah, VAHAVTAH ES ADONOI ELOHECHA BCHOL LEVAVCHA UVCHOL NAFSHECHA UVCHOL MODECHA (And thou shalt love the L-rd thy G-d with all thy heart and with all thy soul and with all thy might [DEVARIM 6:5]).

38 This is the gedolah and rishonah mitzvah.

39 And the second mitzvah is like it: VAHAVTAH LREIACHA KAMOCHA (And thou shalt love thy neighbor as thyself, [VAYIKRA 19:18]).

40 On these two mitzvot hang the entire Torah and the Neviim.

41 And, the Perushim, having been assembled, Rebbe, Melech HaMoshiach confronted with this she’elah,

42 Saying, What do you think concerning the Rebbe, Melech HaMoshiach? Whose Ben is he? The Perushim gave this teshuva (answer) to him: Ben Dovid.

43 Moshiach says to them, How then can Dovid, in the Ruach Hakodesh, call Rebbe, Melech HaMoshiach Adon?... saying

44 NEUM HASHEM LAADONI, SHEV LIMINI AD ASHIT OYVECHA HADOM LERAGLECHA (Utterance of Hashem to my L-rd, Sit at My right hand until I make your enemies a footstool for your feet TEHILLIM 110:1).

45 Therefore, if Dovid calls him Adon [i.e., Adoneinu], how is Rebbe, Melech HaMoshiach [merely] Ben Dovid? [cf. MALACHI 3:1; ZECHARYAH 4:14]

46 And no one was able to give an answer to him, nor did anyone dare to pose another she’elah (question) to Rebbe, Melech HaMoshiach from that day on.

Mattityahu 22 Commentary

Chapter 22

The parable of the marriage feast. (1-14) The Pharisees question Jesus as to the tribute. (15-22) The question of the Sadducees as to the resurrection. (23-33) The substance of the commandments. (34-40) Jesus questions the Pharisees. (41-46)

Verses 1-14 The provision made for perishing souls in the gospel, is represented by a royal feast made by a king, with eastern liberality, on the marriage of his son. Our merciful God has not only provided food, but a royal feast, for the perishing souls of his rebellious creatures. There is enough and to spare, of every thing that can add to our present comfort and everlasting happiness, in the salvation of his Son Jesus Christ. The guests first invited were the Jews. When the prophets of the Old Testament prevailed not, nor John the Baptist, nor Christ himself, who told them the kingdom of God was at hand, the apostles and ministers of the gospel were sent, after Christ's resurrection, to tell them it was come, and to persuade them to accept the offer. The reason why sinners come not to Christ and salvation by him, is, not because they cannot, but because they will not. Making light of Christ, and of the great salvation wrought out by him, is the damning sin of the world. They were careless. Multitudes perish for ever through mere carelessness, who show no direct aversion, but are careless as to their souls. Also the business and profit of worldly employments hinder many in closing with the Saviour. Both farmers and merchants must be diligent; but whatever we have of the world in our hands, our care must be to keep it out of our hearts, lest it come between us and Christ. The utter ruin coming upon the Jewish church and nation, is here represented. Persecution of Christ's faithful ministers fills up the measure of guilt of any people. The offer of Christ and salvation to the Gentiles was not expected; it was such a surprise as it would be to wayfaring men, to be invited to a royal wedding-feast. The design of the gospel is to gather souls to Christ; all the children of God scattered abroad, Joh. 10:16 Joh. 11:52 . The case of hypocrites is represented by the guest that had not on a wedding-garment. It concerns all to prepare for the scrutiny; and those, and those only, who put on the Lord Jesus, who have a Christian temper of mind, who live by faith in Christ, and to whom he is all in all, have the wedding-garment. The imputed righteousness of Christ, and the sanctification of the Spirit, are both alike necessary. No man has the wedding-garment by nature, or can form it for himself. The day is coming, when hypocrites will be called to account for all their presumptuous intruding into gospel ordinances, and usurpation of gospel privileges. Take him away. Those that walk unworthy of Christianity, forfeit all the happiness they presumptuously claimed. Our Saviour here passes out of the parable into that which it teaches. Hypocrites go by the light of the gospel itself down to utter darkness. Many are called to the wedding-feast, that is, to salvation, but few have the wedding-garment, the righteousness of Christ, the sanctification of the Spirit. Then let us examine ourselves whether we are in the faith, and seek to be approved by the King.

Verses 15-22 The Pharisees sent their disciples with the Herodians, a party among the Jews, who were for full subjection to the Roman emperor. Though opposed to each other, they joined against Christ. What they said of Christ was right; whether they knew it or not, blessed be God we know it. Jesus Christ was a faithful Teacher, and a bold reprover. Christ saw their wickedness. Whatever mask the hypocrite puts on, our Lord Jesus sees through it. Christ did not interpose as a judge in matters of this nature, for his kingdom is not of this world, but he enjoins peaceable subjection to the powers that be. His adversaries were reproved, and his disciples were taught that the Christian religion is no enemy to civil government. Christ is, and will be, the wonder, not only of his friends, but of his enemies. They admire his wisdom, but will not be guided by it; his power, but will not submit to it.

Verses 23-33 The doctrines of Christ displeased the infidel Sadducees, as well as the Pharisees and Herodians. He carried the great truths of the resurrection and a future state, further than they had yet been reveled. There is no arguing from the state of things in this world, as to what will take place hereafter. Let truth be set in a clear light, and it appears in full strength. Having thus silenced them, our Lord proceeded to show the truth of the doctrine of the resurrection from the books of Moses. God declared to Moses that he was the God of the patriarchs, who had died long before; this shows that they were then in a state of being, capable of enjoying his favour, and proves that the doctrine of the resurrection is clearly taught in the Old Testament as well as in the New. But this doctrine was kept for a more full revelation, after the resurrection of Christ, who was the first-fruits of them that slept. All errors arise from not knowing the Scriptures and the power of God. In this world death takes away one after another, and so ends all earthly hopes, joys, sorrows, and connexions. How wretched are those who look for nothing better beyond the grave!

Verses 34-40 An interpreter of the law asked our Lord a question, to try, not so much his knowledge, as his judgment. The love of God is the first and great commandment, and the sum of all the commands of the first table. Our love of God must be sincere, not in word and tongue only. All our love is too little to bestow upon him, therefore all the powers of the soul must be engaged for him, and carried out toward him. To love our neighbour as ourselves, is the second great commandment. There is a self-love which is corrupt, and the root of the greatest sins, and it must be put off and mortified; but there is a self-love which is the rule of the greatest duty: we must have a due concern for the welfare of our own souls and bodies. And we must love our neighbour as truly and sincerely as we love ourselves; in many cases we must deny ourselves for the good of others. By these two commandments let our hearts be formed as by a mould.

Verses 41-46 When Christ baffled his enemies, he asked what thoughts they had of the promised Messiah? How he could be the Son of David and yet his Lord? He quotes ( Psalms 110:1 ) . If the Christ was to be a mere man, who would not exist till many ages after David's death, how could his forefather call him Lord? The Pharisees could not answer it. Nor can any solve the difficulty except he allows the Messiah to be the Son of God, and David's Lord equally with the Father. He took upon him human nature, and so became God manifested in the flesh; in this sense he is the Son of man and the Son of David. It behoves us above all things seriously to inquire, "What think we of Christ?" Is he altogether glorious in our eyes, and precious to our hearts? May Christ be our joy, our confidence, our all. May we daily be made more like to him, and more devoted to his service.