Matthew 22:2

Mat 22:2-3. The kingdom of heaven is like unto a certain king — That is, the dispensation of the gospel may be well illustrated by that which happened in the case of a king; who made a marriage for his son — Our Lord is frequently represented in Scripture under the character of a bridegroom. The marriage-feast here spoken of is intended to signify the blessings of the gospel, which are set forth under the emblem of a feast in divers passages of Scripture, especially Isa 25:6; and Isa 55:1-2; Luk 14:16; where see the notes. And sent forth his servants — John the Baptist and the twelve, and the seventy sent forth during our Lord’s lifetime; to call them that were bidden — Τους κεκλημενους, that had been before invited — Namely, the Jews, who had been invited from the times of Moses, by the law and the prophets, to this long-expected marriage of the Desire of all nations; and to whom the first offers of grace and salvation through Christ were made, to the wedding, or nuptial banquet, as γαμους here properly signifies. And they would not come — They were so rude and foolish as to refuse complying with the invitation. By this their refusal, and by the reasons assigned for it, stated here and Luk 14:18-19, is shown the rejection of the gospel by the Jews, and the carnal causes, not only of their, but of all men’s refusing to come unto the gospel-feast.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

22:2 The king represents God, whose son is Jesus (Gal 4:4; Heb 1:1-2). • The feast represents the Kingdom of the Messiah.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat_22:2 f. On γάμους ποιεῖν, to prepare a marriage feast, comp. Wetstein and Xen. de rep. Lac. i. 6; Tob_8:19. Michaelis, Fischer, Kuinoel, Paulus are mistaken in supposing that what is meant is a feast on the occasion of his sons accession to the throne.

The Messiah is the bridegroom (Mat_25:1; Rev_21:2; Rev_21:9), whose marriage represents the setting up of His kingdom. Comp. Mat_9:15, Joh_3:29, and note on Eph_5:27.

καλέσαι] i.e. to tell those who had been previously invited that it was now time to come to the marriage. Comp. Mat_22:4; Luk_14:17. For instances of such repeated invitations, see Wetstein.

ἀνθρ. βασιλ.] as in Mat_18:23; ὁμοιώθη, as in Mat_13:24.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 22:2 . γάμους , a wedding feast; plural, because the festivities asted for days, seven in Jdg 14:17 . The suggestion that the feast is connected with the handing over of the kingdom to the son (“quem pater successorem declarare volebat,” Kuinoel) is not to be despised. The marriage and recognition of the son as heir to the throne might be combined, which would give to the occasion a political significance, and make appearance at the marriage a test of loyalty. Eastern monarchs had often many sons by different wives, and heirship to the throne did not go by primogeniture, but by the pleasure of the sovereign, determined in many cases by affection for a favourite wife, as in the case of Solomon (Koetsveld, de Gelijk. )

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(2) Which made a marriage for his son.—The germ of the thought which forms the groundwork of the parable is found, in a passing allusion, in Luk_12:36—“When he shall return from the wedding.” Here, for the first time, it appears in a fully developed form. The parable of Luk_14:15-24 is not specially connected with the idea of a wedding feast. The thought itself rested, in part at least, on the language of the older prophets, who spoke of God as the Bridegroom, and Israel as His bride (Isa_62:5), who thought of the idolatries of Israel as the adultery of the faithless wife (Jer_3:1-4) who had abandoned the love of her espousals (Jer_2:2). Here the prominent idea is that of the guests who are invited to the feast. The interpretation of the parable lies, so far, almost on the surface. The king is none other than God, and the wedding is that between Christ and His Church, the redeemed and purified Israel (Rev_19:7-9). We have to remember the truth, which the form of the parable excludes, that the guests themselves, so far as they obey the call, and are clothed in the wedding garment, are, in their collective unity, the Church which is the bride. (Comp. Eph_5:23-27.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. which made a marriage for his son] Rather, a marriage feast for his son.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The kingdom of heaven is like unto a certain king,.... The Gospel dispensation which had now taken place, the methods of divine grace in it, and the behaviour of men under it, may be fitly illustrated by the following simile, or parable; the design of which is to express the great love of God the Father, who is represented by this

certain king, in espousing any of the children of men to his own son: as, that he a king, who is the King of kings, and Lord of Lords, should concern himself in this manner; and especially, that he should espouse such mean and unworthy creatures to his own, his only, and beloved son, his equal, and his heir: also, the view of it is to set forth the plenteous provisions of grace made under the Gospel dispensation in the word and ordinances; the great neglect and contempt of these by the Jews, who were externally called unto them; the wrath of God upon them for their abuse of them, and ill usage of his servants; the calling of the vilest among them, or of the Gentiles, and how far persons may go in a profession of religion without the wedding garment, and at last be lost:

which made a marriage for his son: which may be understood either of contracting and bringing him into a marriage relation, or of making a marriage feast on that account: in the former sense, the persons concerned are the Father, the bridegroom, and the bride: the parties contracted are the Son of God and sinful creatures. The bridegroom is no other than the only begotten of God the Father, his only Son and heir, the Maker and Governor of the universe, who has all the, perfections of the Deity, and fulness of the Godhead in him; and, as mediator, has all accomplishments and, excellencies; he has all the riches of grace and glory; all the treasures of wisdom and knowledge; all loveliness, beauty, and amiableness in his person, and everything to recommend him as the chiefest among ten thousand: on the other hand, the bride is the church, which consists of a set of persons chosen by God, in Christ, before the foundation of the world; who were considered as sinless creatures, and viewed as such when first betrothed to Christ in the everlasting covenant: but for the further demonstration of his love to them, were suffered to fall in Adam, with the rest of mankind, and to be scattered abroad; when they lost the image of God, came short of his glory, passed under a sentence of condemnation, became liable to the curse of the law, and eternal death; were defiled and polluted in their nature, and in their estate became bankrupts and beggars; and yet this hindered not the consummation of the marriage between Christ and them. The person that contracted this relation between them, is the Father of Christ, who chose them for him to be his spouse and bride; brought and presented them to him, as he did Eve to Adam before the fall; and gave them to him, and made them one body and flesh with him, in the everlasting covenant; and draws them, and brings them to him by his powerful grace, in the effectual calling; there was a secret betrothing of all these persons to him in eternity, at his own request, and the full consent of his Father, who had the disposal of them; there is an open espousal of them, as particular persons, at conversion; and there will be a more public and general consummate marriage of them, at the last day, when they are all called by grace, and brought home: moreover, this may be understood of the marriage feast which the Father makes on this extraordinary account. So the Syriac version renders the word by "a feast"; and in this sense is it used by the Septuagint in Gen 29:22 by which is meant, not the latter day glory, or marriage feast of the Lamb, to which only saints will be invited, and partake of; nor the ultimate glory, when all the elect shall go with Christ into the marriage chamber, and spend an eternity in endless and unspeakable felicity with him; nor the spiritual blessings of grace enjoyed by believers now; but the external ministry of the word and ordinances, which are a feast of fat things, a rich entertainment, the particulars of which are after given; which many are invited to, who never partake thereof, and others do, and yet destitute of the grace of God; for both good and bad were guests at this feast. The allusion is to the custom of the Jews, and of other nations, in making feasts and grand entertainments at such times. The Jews used to make feasts both at espousals, and at marriage: hence we (g) read of , "a feast of espousals", and of "a marriage feast": the reference here is to the latter; and which used to be made at the charge of the father: for so runs one of their canons (h):

"a father marries his son, , "and makes a feast for him", and the expense is the father's &c.''

(g) T. Bab. Yebamot, fol. 43. 1, 2. (h) Maimon. Hilch. Nechalot, c. 9. sect. 13. Vid. Misn. Sheviith, c. 7. sect. 4. & Juchasin, fol. 88. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2 The kingdom of heaven is like unto a certain king, which made a marriage for his son,

Ver. 2. Like unto a certain king] God is a great King, and he stands upon his seniority, Mal 1:8, will be served of the best, and curseth that cheat that does otherwise, Mat 22:14. He scorneth to drink the devil’s snuffs, to take his leavings.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The kingdom of heaven - See the notes at Mat 3:2. The idea here is, “God deals with man in his kingdom, or in regard to the dispensation of the gospel, as a certain king did,” etc. This parable refers, undoubtedly, to the rejection of the Jews and to the calling of the Gentiles. The gospel, with all its privileges, was offered to the Jewish people; but through their wickedness and pride they rejected it, and all its blessings were offered to the Gentiles and accepted. This is the general truth. Many circumstances are thrown in to fill out the narrative which cannot be particularly explained.

A marriage for his son - Rather a “marriage-feast,” or a feast on the occasion of the marriage of his son. The king here doubtless represents God providing for the salvation of the world.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Is like to a man being a king, &c. This parable seems different from that of Luke xiv. 16. See St. Augustine, lib. ii. de Cons. Evang. chap. lxx. The main design in this parable, is to shew the Jews that they were all invited to believe in Christ; though so few of them believed. The king is God; his son is Jesus Christ; the spouse is the Church; the marriage is Christ’s incarnation; the feast, the grace of God in this life, and his glory in the next. His servants were the prophets; and lastly his precursor, St. John the Baptist. --- My fatlings, which I have prepared, and made fat for the feast: but this is but an ornament of the parable. (Witham) --- The same takes place in the kingdom of heaven, as when a king makes a marriage feast for his son. Jesus Christ seems to have had two things in view in this parable: 1st. that many are called to the kingdom of heaven, i.e. his Church, and that few come, as he concludes, ver. 14, many are called, &c. 2d. that not all that come when called will be saved, i.e. will be reputed worthy of the celestial feast; because some have not on the wedding-garment, as he shews, ver. 11. (Menochius) --- Thus the conduct of God in the formation of his Church, and in the vocation of men to glory which himself has prepared for them in the kingdom of heaven, is like to that of a king, wishing to celebrate the marriage of his son. (Bible de Vence) --- Marriage is here mentioned, says St. John Chrysostom to shew there is nothing sorrowful in the kingdom of God, but all full of the greatest spiritual joy. St. John the Baptist likewise calls our Saviour the spouse; and St. Paul says, I have espoused thee to one man, 2 Corinthians xi. (St. John Chrysostom, hom. lxx.) See also Ephesians v. 25. and Apocalypse xxi. 2. and 9. The nuptials in this place do not signify the union of marriage, or incarnation of Jesus Christ, by which the Church is made his spouse; but the marriage feast, to which men are said to be invited. This is no other than the doctrines, the sacraments and graces, with which God feeds and nourishes our souls, united to him by faith in this life, and by eternal joy and glory in the next. (Jansenius) --- This union is begun here on earth by faith, is cemented by charity in all such as are united to Christ in the profession of the one true faith he came down to establish, and will be consummated and made perpetual hereafter by the eternal enjoyment of Christ in his heavenly kingdom.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

2. Like unto a certain king — This parable is an expansion of the one in Luk_14:16. This is delivered later in our Lord’s history, after the guilt of his enemies had become more glaring, and their punishment more sure. Our Lord therefore changes the rich man to a king; paints the guilt of the rejecters in more aggravated colours; assigns them a more terrible destruction, prosecutes the history of their being supplanted by the Gentiles; and traces it even until their condemnation at the judgment day. The king is God the Father Almighty; the Son, our Lord Jesus Christ; the marriage is his espousing the Church on earth; the marriage supper is the participation of the Gospel by men.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The kingdom of heaven is like. (comp. Mat_20:1) This parable supplements that of the wicked husbandmen. As that referred to Jewish times, so this refers to gospel times. The householder in the one becomes the king in the other; one demands work and duty, the other bestows gifts and blessings; one is angered at ingratitude for favours received, the other punishes for contempt of offered bounty. A certain king; anyrwpw basilei : a man a king, even God the Father, the expression denoting "the Almighty"s wonderful condescension, as assimilating himself to our infirmities in his dispensations towards us" (I Williams). Made a marriage; gamouv : marriage festivities; the plural perhaps denoting the days consumed in the celebration. (see Gen_29:27 Jud_1:14:12 RAPC Tob 8:19, 20) Morison compares our English word "nuptials." In the Old Testament, Jehovah is the Husband of his Church; in the New, Christ is represented as married to the spiritual Israel, which takes the place of the older dispensation. For his son. Jesus Christ, whose intimate union with his Church is often represented under the figure of a marriage. (see Mat_9:15 Joh_3:29 2Co_11:2 Eph_5:23, 32 Rev_19:7)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

A king, who made a marriage feast for his son - So did God, when he brought his first - begotten into the world.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

kingdom

(See Scofield "Mat 3:2")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

2. The kingdom of heaven is like unto a certain king. Its relation to the Jews and Gentiles is likened unto a king who made a marriage for his son. Rendered “marriage feast” in the Revision. The scenery of this parable is drawn from the Oriental marriage feast, which assumed a much more important place in the ceremony of marriage than it does in our times. See the wedding feast at Cana, in John, chap. 2. The betrothal usually took place many months before, but the marriage rite was consummated by bringing the bride to the home of the bridegroom, and the occasion was celebrated by a feast, to which many were invited. In the parable the King is God, the Son our Lord, the bride is his church, those first invited are the Jews, those invited later are all mankind, the marriage feast is when the Lamb's Bride is taken home to the Father's house, the day named in Rev. 19:7–9, the day of judgment and reward.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

2. γάμους, ‘a marriage feast.’ εἰλαπίνη ἠὲ γάμος; ἐπεὶ οὐκ ἔρανος τάδε γʼ ἐστίν, Od. I. 226.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

2.] The householder of the former parable is the King here, who ποιεῖ γάμους for his Son. γάμοι are not always necessarily ‘a marriage,’ but any great celebration, as accession to the throne, or coming of age, &c. See Est 1:5, LXX. Meyer (in loc.) denies this, but does not refer to the passage of Esther just cited, which to my mind is decisive. Est 9:22 is not satisfactorily explained on his interpretation, viz. that the LXX translate freely and exegetically,—but is another instance in point. Here however the notion of a marriage is certainly included; and the interpretation is, the great marriage supper (Rev 19:9) of the Son of God: i.e. His full and complete union to His Bride the Church in glory: which would be to the guests the ultimate result of accepting the invitation. See Eph 5:25-27. The difficulty, of the totality of the guests in this case constituting the Bride, may be lessened by regarding the ceremony as an enthronization, in which the people are regarded as being espoused to their prince. On the whole imagery, cf. Psa_45.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

2. The kingdom of the heavens is likened to a human king, who made a marriage for his son.] For ὡμοιώθη, see on 13:24. For ἀνθρώπῳ βασιλεῖ, 18:23.

(L)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Made a marriage [εποιησεν] . But the phrase refers to the marriage - feast, rather than to the marriage - ceremony. In Est 9:22, the word is used of feasting without any reference to a marriage. Rev., a marriage - feast.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.