Matthew 22:46

22:46 No one could answer him because they had never thought the Messiah would be God as a human being in the flesh (see John 1:1-14).

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

Mat 22:46. Λόγον, a word) On that question or any other.—Ἐπερωτῆσαι, to question) sc. with the object of tempting Him; the disciples questioned Him with the object of learning.—οὐκέτι, no more) A new scene, as it were, opens from this point.[982]

[982] Bengel, J. A. (1860). Vol. 1: Gnomon of the New Testament (M. E. Bengel & J. C. F. Steudel, Ed.) (J. Bandinel & A. R. Fausset, Trans.) (333–403). Edinburgh: T&T Clark.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Verse 46. Neither durst any - ask him any more questions.] "Thus," says Dr. Wotton, "our Lord put the four great sects of the Jews to silence, in one day, successively. The Herodians and Pharisees wanted to know whether they might lawfully pay tribute to Caesar or not. The Sadducees were inquisitive to know whose wife the woman should be of the seven brethren, in the resurrection, who had her to wife. Then comes the scribe, (or karaite,) who owned no authority beyond or besides the written law, and asked which was the great commandment in the law. This lawyer deserves to be mentioned here, because he not only acquiesced in, but commended, what our Lord had said in answer to his question." Wotton's Miscellaneous Discourses, vol. i. p. 78.

The Pharisees and Herodians were defeated, Mt 22:15-22. The Sadducees were confounded, Mt 22:29-33. The lawyers or karaites nonplussed, Mt 22:37-40. And the Pharisees, &c., finally routed, Mt 22:41-46. Thus did the wisdom of God triumph over the cunning of men.

From this time, we do not find that our Lord was any more troubled with their captious questions: their whole stock, it appears, was expended, and now they coolly deliberate on the most effectual way to get him murdered. He that resists the truth of God is capable of effecting the worst purpose of Satan.

The very important subjects of this chapter have been so amply discussed in the notes, and applied so particularly to their spiritual uses, that it does not appear necessary to add any thing by way of practical improvement. The explanation of the great command of the law is particularly recommended to the reader's notice. See on Mt 22:36-40.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

46. The Psalm was always regarded by the Jews as Messianic, hence their silence and inability to answer without acknowledging the divinity of Jesus.

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.

46 And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.

Ver. 46. And no man was able to answer] Though they were subtle sophisters, and mighty in the Scriptures, yet they had nothing to oppose. Magna est veritas, et valebit. Great is the truth, and shall prevail.

Neither durst any man, &c.] How easily can God button up the mouths of our busiest adversaries, yea, and plead for us in their consciences, as he did for Mr Bradford and many more of the martyrs, whom as they could not out reason, so neither could they but conceive well of the martyr’s innocence, triumphing in their persecutors’ consciences.

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.

46. Ask him any more questions — This closes his debate with them, and closes all earthly debate with these his enemies forever. Next he is brought before their judgment seat; and last they are to be brought before his judgment bar. So men gainsay him here to meet their doom hereafter.

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

No man was able to answer him a word. They could not confute Christ"s arguments; they would not receive and ponder them; so they held their peace. Had they had a real desire to be instructed, they would have profited by the present occasion; coming to the light with honest and good hearts, they would have been enlightened. But this was far from their wish, so they went away empty. Neither durst any man. They perceived that they could gain no advantage over Christ by such methods of attack. Pharisees, Herodians, Sadducees, had ignominiously succumbed; to make a fresh assault was to court a fresh defeat, Seeing this, they dared no longer tempt him in this way. Henceforward they would use other tactics. Treachery and violence must now play their part. These weapons would be more successful in compassing the destruction of the innocent Victim.

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

Neither durst any question him any more - Not by way of ensnaring or tempting him.

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

46. No man was able, etc. Henceforth the Pharisees argued no more, but only sought his death.

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.

46. And no one could answer Him a word, nor did any one dare from that day to question Him any further.] Mk. has: “And no one any further dared to question Him.”

Mt. and Lk. agree in the following:

αὐτούς, Mt 41, Lk 41.

καλεῖ—πῶς, Mt 45, Lk 44; λέγει—πόθεν, Mk 37.

Both insert οὖν, Mt 45, Lk 44.

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