Matthew 22

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But he was speechless. 13 Then the king said to his attendants, Bind him hand and foot and throw him into the most distant darkness; there shall be weeping and grinding of teeth. 14 For many are called, but few chosen. ) 6 1 3 8 0 “tw://bible.?id=42.14.15-42.14.24|AUTODETECT|” It has already been shown (p. 22) that this parable is peculiar to Matthew s Gospel. It must not be confused with that of the Great Supper 13 1 -1 9 0 “tw://bible.?id=42.14.15-42.14.24|AUTODETECT|” Luke 14:15 24) 6 1 -1 9 0 0 ). ) 6 2 3 8 0 0 The little group of three parables of which The Marriage Feast is the last is arranged climactically. Not only will those who disobey God s command and reject his messenger (John the Baptist) never enter the kingdom if they continue in this state of impenitence (see the parable of The Two Sons, 21:28 32); and not only will the dreadful scoundrels who maltreat and murder God s ambassadors (the prophets) and even kill his only Son be brought to a dreadful end, while the privileges and opportunities of which they could have taken advantage are given to others (see the parable of The Wicked Tenants, 21:33 44); but far more definitely, the city of these impenitents will be destroyed by fire (a.d. 70), and the Gentiles will come pouring into the church. By no means all of them are blessed with everlasting life however. That inestimable blessing is only for those who wear the wedding robe (22:1 14). ) The parable of The Royal Marriage is divided into three easily recognizable parts: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 the rejected invitation (verses 1 7); ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 the filled wedding hall (verses 8 10); and ) 7 1 -1 9 0 0 c.) 6 1 -1 9 0 0 the missing wedding robe (verses 11 14). For various titles given to this parable see p. 23. ) 8 1 3 8 0 0

1. Jesus responded and spoke to them again in parables, saying.& ) 6 1 -1 9 0 0 No question had been asked. Nevertheless the verb answered or replied is used, or else responded. The last may well be the best, for though Jesus was not answering a question, he was responding to a situation, the attitude present within the hateful and embittered hearts of his enemies (21:45, 46). Once more, as so often previously, he is going to show them the inexcusable nature of this impenitence and the terrible result to which it leads. The phrase in parables probably means by means of a parable or by means of figurative language. It is not necessary to press the use of the plural here.

This plural is most likely idiomatic. The mere possibility, however, must be granted that there is a reference here to that which the author regards as being, from a certain angle, more than one parable. Yet, he can hardly have been thinking of the further parables found in chapters 24 and 25, for these did not follow immediately, and besides, were spoken to a more restricted audience, the disciples. If, as is only remotely possible, the author was actually thinking of more than one parable, could he have been referring to the fact that the present story illustration is really three parables rolled into one? Continued: ) 8 1 -1 9 0 0 2. The kingdom of heaven is like a king��) -2 1 0 0 0 0 0 0 _ftnref1 9 1 -1 9 0 “#_ftn1” 745) 8 1 -1 9 0 0 �� who gave a marriage feast for his son.) 6 1 -1 9 0 0 For kingdom of heaven see on 4:23; 13:43. The expression is like has been explained in the comments on 20:1. Also, in connection with 8:11, 12 it has been shown that the blessedness of the Messianic kingdom in its final phase if one prefers: the joy to be experienced in the new heaven and earth where the reign of God in Christ will be exuberantly acknowledged by all the partakers is often pictured under the symbolism of guests reclining together on couches at a table loaded with food, and communicating with each other and with the host in a spacious banqueting hall flooded with light. ) 6 1 3 8 0 0 That here in 22:1 ff. this feast is described as a ) 7 1 -1 9 0 0 marriage) 6 1 -1 9 0 0 feast is also in keeping with Christ s earlier teaching and with many other passages in both Old and New Testament, as has been shown in connection with 9:15; see on that passage. ) 6 1 3 8 0 0 In the references to this feast the original at times uses the plural (verses 2, 3, 4, 9), at times the singular (verse 8), with little, if any, difference in meaning.��) -2 1 0 0 0 0 0 0 _ftnref2 10 1 -1 9 0 “#_ftn2” 746) 6 1 -1 9 0 “tw://bible.?id=7.14.17|AUTODETECT|” �� The plural may have arisen from the fact that a celebration lasting several days 13 1 -1 9 0 “tw://bible.?id=7.14.17|AUTODETECT|” Judg. 14:17) 6 1 -1 9 0 0 ) must have included many festive activities. ) 6 1 3 8 0 0 It is by no means certain that a figurative sense must also here be ascribed to the word his son, as if the reference were to Jesus Christ. If this had been the case, would not this son have played a far more prominent role in the parable? He actually does assume such prominence in 21:37 40. But in 22:3 14, the son is never mentioned again. We must conclude, therefore, that the only at least the main reason why a king and his son are here mentioned is to emphasize the fact that this is indeed a very important marriage feast. It is a ) 7 1 -1 9 0 0 royal) 6 1 -1 9 0 0 feast. ) 8 1 3 8 0 0 3, 4. He sent his servants to summon those who had been invited to the wedding, but they were not willing to come. He tried again and sent other servants, saying, Tell the invited guests, Look, I have prepared my banquet, my steers and fattened cattle have been butchered, and everything is ready; come to the wedding.) 6 1 -1 9 0 0 These verses strongly remind one of the parable of The Wicked Tenants. In both parables the patience and persistence shown by the Sender is stressed. ) 6 1 3 8 0 0 This marvelous longsuffering of the king, in the present parable, reveals itself in the fact that ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 he first issues a call or general invitation; ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 then he sends servants earnestly summoning the invited ones to come; and ) 7 1 -1 9 0 0 c.) 6 1 -1 9 0 0 when the latter are unwilling to come he sends other servants, instructing them to present an even more urgent, moving appeal: all things are now ready, and there is no lack of food: butchered steers and fatted cattle! ) 6 1 3 8 0 “tw://bible.?id=17.5.8|AUTODETECT|” That it was not unusual among the Jews first to send out a general invitation and then later to invite those that had been called appears not only from ) 13 1 -1 9 0 “tw://bible.?id=17.5.8|AUTODETECT|” Esther 5:8) 6 1 -1 9 0 “tw://bible.?id=17.6.14|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=17.6.14|AUTODETECT|” 6:14) 6 1 -1 9 0 0 , but also from the boast of the men of Jerusalem that no one of them went to a banquet unless he were twice invited. ��) -2 1 0 0 0 0 0 0 _ftnref3 10 1 -1 9 0 “#_ftn3” 747) 6 1 -1 9 0 0 �� In this parable, however, there were in all not less than ) 7 1 -1 9 0 0 three) 6 1 -1 9 0 0 invitations! ) 6 2 3 8 0 0 With respect to the symbolical meaning of these three there is a wide difference of opinion. Most of the interpretations proceed from the assumption which, in view of the resemblance of this parable to that of The Wicked Tenants, may well be correct that a separate figurative meaning must be assigned to each of the three invitations. Assuming, then, that this assumption is correct, what is the meaning of each invitation? ) The call or first invitation for Israel to walk in the ways of the Lord did not ) 7 1 -1 9 0 0 originally) 6 1 -1 9 0 0 reach that nation through any prophet, whether Moses, Samuel, Elijah, Isaiah, or any other. According to Scripture s own representation, that call came ) 7 1 -1 9 0 0 directly) 6 1 -1 9 0 “tw://bible.?id=1.12.1|AUTODETECT|” from God. It was God who called Abraham 13 1 -1 9 0 “tw://bible.?id=1.12.1|AUTODETECT|” Gen. 12:1) 6 1 -1 9 0 “tw://bible.?id=1.13.14-1.13.18|AUTODETECT|” ff.; ) 13 1 -1 9 0 “tw://bible.?id=1.13.14-1.13.18|AUTODETECT|” 13:14 18) 6 1 -1 9 0 “tw://bible.?id=1.15.1-1.15.6|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=1.15.1-1.15.6|AUTODETECT|” 15:1 6) 6 1 -1 9 0 “tw://bible.?id=1.17.1-1.17.21|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=1.17.1-1.17.21|AUTODETECT|” 17:1 21) 6 1 -1 9 0 “tw://bible.?id=1.22.11-1.22.18|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=1.22.11-1.22.18|AUTODETECT|” 22:11 18) 6 1 -1 9 0 “tw://bible.?id=1.26.24|AUTODETECT|” ), Isaac 13 1 -1 9 0 “tw://bible.?id=1.26.24|AUTODETECT|” Gen. 26:24) 6 1 -1 9 0 “tw://bible.?id=1.28.13-1.28.15|AUTODETECT|” ); and Jacob 13 1 -1 9 0 “tw://bible.?id=1.28.13-1.28.15|AUTODETECT|” Gen. 28:13 15) 6 1 -1 9 0 “tw://bible.?id=1.32.22-1.32.28|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=1.32.22-1.32.28|AUTODETECT|” 32:22 28) 6 1 -1 9 0 “tw://bible.?id=1.46.2|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=1.46.2|AUTODETECT|” 46:2) 6 1 -1 9 0 “tw://bible.?id=2.3.0|AUTODETECT|” ff.). It was God who called Moses 13 1 -1 9 0 “tw://bible.?id=2.3.0|AUTODETECT|” Exod. 3) 6 1 -1 9 0 “tw://bible.?id=5.4.9-5.4.13|AUTODETECT|” ). And it was God whose voice Israel heard and who made a covenant with the people 13 1 -1 9 0 “tw://bible.?id=5.4.9-5.4.13|AUTODETECT|” Deut. 4:9 13) 6 1 -1 9 0 “tw://bible.?id=5.4.32-5.4.36|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=5.4.32-5.4.36|AUTODETECT|” 32 36) 6 1 -1 9 0 “tw://bible.?id=23.42.6|AUTODETECT|” ). Cf. ) 13 1 -1 9 0 “tw://bible.?id=23.42.6|AUTODETECT|” Isa. 42:6) 6 1 -1 9 0 “tw://bible.?id=23.43.1|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=23.43.1|AUTODETECT|” 43:1) 6 1 -1 9 0 “tw://bible.?id=23.45.4|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=23.45.4|AUTODETECT|” 45:4) 6 1 -1 9 0 “tw://bible.?id=28.11.1|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=28.11.1|AUTODETECT|” Hos. 11:1) 6 1 -1 9 0 “tw://bible.?id=26.16.1-26.16.14|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=26.16.1-26.16.14|AUTODETECT|” Ezek. 16:1 14) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 The servants sent first naturally suggest the Old Testament prophets, just as in the preceding parable (21:34, 35), for it was through Moses and Elijah, through Isaiah, Jeremiah, and all the other prophets, that God next addressed Israel. I can see no good reason to interpret these servants differently here than in the parable of The Wicked Tenants. ) 6 1 3 8 0 “tw://bible.?id=19.95.10|AUTODETECT|” In general what was the reaction of the people who had received the call and the first special invitation? They were unwilling to come 13 1 -1 9 0 “tw://bible.?id=19.95.10|AUTODETECT|” Ps. 95:10) 6 1 -1 9 0 “tw://bible.?id=23.1.2-23.1.15|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=23.1.2-23.1.15|AUTODETECT|” Isa. 1:2 15) 6 1 -1 9 0 “tw://bible.?id=23.5.4|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=23.5.4|AUTODETECT|” 5:4) 6 1 -1 9 0 “tw://bible.?id=24.7.25|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=24.7.25|AUTODETECT|” Jer. 7:25) 6 1 -1 9 0 “tw://bible.?id=24.7.26|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=24.7.26|AUTODETECT|” 26) 6 1 -1 9 0 0 ; etc.). ) 6 1 3 8 0 0 The second group of servants naturally suggest John the Baptist, Jesus himself, and his disciples (twelve, seventy, Stephen, Paul, etc.). ) 6 1 3 8 0 “tw://bible.?id=24.7.13|AUTODETECT|” But we should not spend too much time on details which, after all, do not touch the main point. That central thought, as has already been indicated but must here be repeated, is the patience of God, symbolized by the king. It is God who first calls, and then invites those who had been previously called. It is God who, when they refuse, does not even then immediately pour forth his wrath upon the obstinate refusers but makes still another urgent appeal. For further references to this divine patience and delight in imparting salvation to men see ) 13 1 -1 9 0 “tw://bible.?id=24.7.13|AUTODETECT|” Jer. 7:13) 6 1 -1 9 0 “tw://bible.?id=24.7.25|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=24.7.25|AUTODETECT|” 25) 6 1 -1 9 0 “tw://bible.?id=24.11.7|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=24.11.7|AUTODETECT|” 11:7) 6 1 -1 9 0 “tw://bible.?id=24.25.3|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=24.25.3|AUTODETECT|” 25:3) 6 1 -1 9 0 “tw://bible.?id=24.25.4|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=24.25.4|AUTODETECT|” 4) 6 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” passim; ) 13 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” Ezek. 18:23) 6 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” 32) 6 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” 33:11) 6 1 -1 9 0 “tw://bible.?id=42.13.6-42.13.9|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=42.13.6-42.13.9|AUTODETECT|” Luke 13:6 9) 6 1 -1 9 0 “tw://bible.?id=45.2.4|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=45.2.4|AUTODETECT|” Rom. 2:4) 6 1 -1 9 0 “tw://bible.?id=45.9.22|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=45.9.22|AUTODETECT|” 9:22) 6 1 -1 9 0 “tw://bible.?id=54.1.16|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=54.1.16|AUTODETECT|” I Tim. 1:16) 6 1 -1 9 0 “tw://bible.?id=60.3.20|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=60.3.20|AUTODETECT|” I Peter 3:20) 6 1 -1 9 0 “tw://bible.?id=61.3.15|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=61.3.15|AUTODETECT|” II Peter 3:15) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 The reaction of the invited guests to what may be called the third and most insistent invitation is related in verses ) 8 1 -1 9 0 0 5, 6. But they paid no attention to it and went off, one to his farm, another to his place of business. The rest grabbed the servants, treated them shamefully, and murdered them.) 6 1 -1 9 0 0 Two attitudes are indicated here: ) 7 1 -1 9 0 0 a. indifference,) 6 1 -1 9 0 “tw://bible.?id=42.14.18-42.14.20|AUTODETECT|” that is, far more interest in earthly matters than in heavenly, in material things than in spiritual, in the farm and the place of business than in the invitation to accept salvation full and free for soul and body throughout all eternity 13 1 -1 9 0 “tw://bible.?id=42.14.18-42.14.20|AUTODETECT|” Luke 14:18 20) 6 1 -1 9 0 “tw://bible.?id=42.17.26-42.17.28|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=42.17.26-42.17.28|AUTODETECT|” 17:26 28) 6 1 -1 9 0 0 ); and ) 7 1 -1 9 0 0 b. active hostility:) 6 1 -1 9 0 “tw://bible.?id=40.21.35|AUTODETECT|” grabbing the servants, treating them shamefully, and even murdering some of them. Cf. ) 13 1 -1 9 0 “tw://bible.?id=40.21.35|AUTODETECT|” Matt. 21:35) 6 1 -1 9 0 “tw://bible.?id=40.21.36|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=40.21.36|AUTODETECT|” 36) 6 1 -1 9 0 0 . ) 6 1 3 8 0 “tw://bible.?id=40.3.7-40.3.9|AUTODETECT|” The fact that persecution of God s messengers had already occurred, was actually taking place, and was going to be the order of the day also during the years immediately following is clear from several passages. What had been the reaction of many, especially of the leaders, to John the Baptist? See ) 13 1 -1 9 0 “tw://bible.?id=40.3.7-40.3.9|AUTODETECT|” Matt. 3:7 9) 6 1 -1 9 0 “tw://bible.?id=40.11.18|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=40.11.18|AUTODETECT|” 11:18) 6 1 -1 9 0 “tw://bible.?id=40.11.19|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=40.11.19|AUTODETECT|” 19) 6 1 -1 9 0 “tw://bible.?id=40.21.25|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=40.21.25|AUTODETECT|” 21:25) 6 1 -1 9 0 “tw://bible.?id=40.12.24|AUTODETECT|” . What was and was going to be their attitude to Jesus? See ) 13 1 -1 9 0 “tw://bible.?id=40.12.24|AUTODETECT|” Matt. 12:24) 6 1 -1 9 0 “tw://bible.?id=40.16.21|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=40.16.21|AUTODETECT|” 16:21) 6 1 -1 9 0 “tw://bible.?id=40.20.18|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=40.20.18|AUTODETECT|” 20:18) 6 1 -1 9 0 “tw://bible.?id=40.21.38|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=40.21.38|AUTODETECT|” 21:38) 6 1 -1 9 0 “tw://bible.?id=40.21.39|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=40.21.39|AUTODETECT|” 39) 6 1 -1 9 0 “tw://bible.?id=40.27.20|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=40.27.20|AUTODETECT|” 27:20) 6 1 -1 9 0 “tw://bible.?id=40.27.22|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=40.27.22|AUTODETECT|” 22) 6 1 -1 9 0 “tw://bible.?id=43.1.5-43.1.11|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=43.1.5-43.1.11|AUTODETECT|” John 1:5 11) 6 1 -1 9 0 “tw://bible.?id=43.5.18|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=43.5.18|AUTODETECT|” 5:18) 6 1 -1 9 0 “tw://bible.?id=43.6.66|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=43.6.66|AUTODETECT|” 6:66) 6 1 -1 9 0 “tw://bible.?id=40.10.16|AUTODETECT|” . And to the disciples? See ) 13 1 -1 9 0 “tw://bible.?id=40.10.16|AUTODETECT|” Matt. 10:16) 6 1 -1 9 0 “tw://bible.?id=40.10.22|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=40.10.22|AUTODETECT|” 22) 6 1 -1 9 0 “tw://bible.?id=40.10.25|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=40.10.25|AUTODETECT|” 25) 6 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” John 16:33) 6 1 -1 9 0 “tw://bible.?id=44.4.3|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=44.4.3|AUTODETECT|” Acts 4:3) 6 1 -1 9 0 “tw://bible.?id=44.7.58-44.7.60|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=44.7.58-44.7.60|AUTODETECT|” 7:58 60) 6 1 -1 9 0 “tw://bible.?id=44.8.1|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=44.8.1|AUTODETECT|” 8:1) 6 1 -1 9 0 “tw://bible.?id=44.12.1-44.12.3|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=44.12.1-44.12.3|AUTODETECT|” 12:1 3) 6 1 -1 9 0 0 ; etc. ) 6 1 3 8 0 “tw://bible.?id=1.6.3|AUTODETECT|” There is a limit to God s patience 13 1 -1 9 0 “tw://bible.?id=1.6.3|AUTODETECT|” Gen. 6:3) 6 1 -1 9 0 “tw://bible.?id=20.29.1|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=20.29.1|AUTODETECT|” Prov. 29:1) 6 1 -1 9 0 “tw://bible.?id=27.5.22-27.5.31|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=27.5.22-27.5.31|AUTODETECT|” Dan. 5:22 31) 6 1 -1 9 0 “tw://bible.?id=40.21.40-40.21.44|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=40.21.40-40.21.44|AUTODETECT|” Matt. 21:40 44) 6 1 -1 9 0 “tw://bible.?id=42.13.9|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=42.13.9|AUTODETECT|” Luke 13:9) 6 1 -1 9 0 “tw://bible.?id=66.2.21|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=66.2.21|AUTODETECT|” Rev. 2:21) 6 1 -1 9 0 “tw://bible.?id=66.2.22|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=66.2.22|AUTODETECT|” 22) 6 1 -1 9 0 0 ): ) 8 1 -1 9 0 0 7. So the king s wrath was kindled, and having despatched his troops he destroyed those murderers and set fire to their city.) 6 1 -1 9 0 “tw://bible.?id=42.19.41-42.19.44|AUTODETECT|” It appears that the invited guests had a city of their own. Dropping the figure, it is clear that the reference is to Jerusalem. Its destruction (a.d. 70) is here clearly predicted. See also 21:40 43; 23:37, 38; 24:1, 2, 15 ff; ) 13 1 -1 9 0 “tw://bible.?id=42.19.41-42.19.44|AUTODETECT|” Luke 19:41 44) 6 1 -1 9 0 0 . ) 6 2 3 8 0 0 As to the fulfilment, Jerusalem was taken by Titus, son of the emperor Vespasian (a.d. 69 79). The temple was destroyed. It is believed that more than a million Jews, who had crowded into the city, perished. As a political unit Israel ceased to exist. As a nation specially favored by the Lord it had reached the end of the road even long before the beginning of the Jewish War. ) An ex-combatant and eye-witness, Josephus, almost immediately after the struggle between the Jews and the Romans had ended, began to write his ) 7 1 -1 9 0 0 History of the Jewish War) 6 1 -1 9 0 “tw://bible.?id=40.22.7|AUTODETECT|” . On the whole his narrative may be described as trustworthy, although a definitely pro-Roman bias cannot be denied. Of the seven books into which this work is divided one should read especially books IV VI. A few excerpts from Josephus may illumine the fulfilment of ) 13 1 -1 9 0 “tw://bible.?id=40.22.7|AUTODETECT|” Matt. 22:7) 6 1 -1 9 0 0 , and thus also the passages itself: ) 6 4 3 8 0 0 That building [the temple at Jerusalem], however, God long ago had sentenced to the flames; but now in the revolution of the time-periods the fateful day had arrived, the tenth of the month Lous, the very day on which previously it had been burned by the king of Babylon.& One of the soldiers, neither awaiting orders nor filled with horror of so dread an undertaking, but moved by some supernatural impulse, snatched a brand from the blazing timber and, hoisted up by one of his fellow soldiers, flung the fiery missile through a golden window.& When the flame arose, a scream, as poignant as the tragedy, went up from the Jews & now that the object which before they had guarded so closely was going to ruin (VI.250 253). ) While the sanctuary was burning & neither pity for age nor respect for rank was shown; on the contrary, children and old people, laity and priests alike were massacred (VI.271). ) The emperor ordered the entire city and sanctuary to be razed to the ground, except only the highest towers, Phasael, Hippicus, and Mariamne, and that part of the wall that enclosed the city on the west (VI.1). ) The first act in the drama has ended. The parable s portion to which we gave the name the rejected invitation, has been concluded. Here follows the second part, namely, the filled wedding hall : ) 8 1 -1 9 0 0 8 10. Then he said to his servants, The wedding is ready, but those that were invited did not deserve the honor. Therefore go to the country crossroads, and as many people as you can find invite to the wedding. And those servants went out on the roads and gathered all they could find, good and bad alike; and the wedding hall was filled with guests.) 6 1 -1 9 0 0 The king s plan, that his son shall have a good wedding, cannot be foiled. His will cannot be thwarted. In view of the fact that the former invitees have proved themselves unworthy here probably litotes for very wicked not deserving the honor that had been conferred upon them, let others be brought in. Let the servants, then, go out to the country, to the places where the main streets leading ) 7 1 -1 9 0 0 out) 6 1 -1 9 0 0 of the city stop and ) 7 1 -1 9 0 0 divide) 6 1 -1 9 0 0 (branch off) into side streets.��) -2 1 0 0 0 0 0 0 _ftnref4 10 1 -1 9 0 “#_ftn4” 748) 6 1 -1 9 0 0 �� From all of these crossings or outlets let the servants pick up as many people as they can find, never mind whether the newly invited ones are in good standing with their fellow citizens or not. The servants do as they had been instructed. ) 6 2 3 8 0 0 The meaning is clear. When the Jews who had been invited refuse to accept Christ, other people in great numbers are brought in. These others are mostly from the Gentiles (cf. 8:11, 12; 21:41), though Jews are not hereby excluded. The fact that both good and bad are brought into the kingdom or visible church has been explained in connection with the parable of The Dragnet; see on 13:47 50. ) The fact that through the sacrifice of Christ and the leading of the Spirit salvation is now for ) 7 1 -1 9 0 0 all,) 6 1 -1 9 0 0 entirely regardless of race, nationality, sex, social standing, etc., and that no nation whether British, Jewish, Dutch, Swedish, German or whatever has any ) 7 1 -1 9 0 0 special) 6 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” standing before God is clear also from such other passages as ) 13 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” Matt. 28:19) 6 1 -1 9 0 “tw://bible.?id=42.24.47|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=42.24.47|AUTODETECT|” Luke 24:47) 6 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” John 10:16) 6 1 -1 9 0 “tw://bible.?id=45.10.12|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=45.10.12|AUTODETECT|” Rom. 10:12) 6 1 -1 9 0 “tw://bible.?id=45.10.13|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=45.10.13|AUTODETECT|” 13) 6 1 -1 9 0 “tw://bible.?id=46.7.19|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=46.7.19|AUTODETECT|” I Cor. 7:19) 6 1 -1 9 0 “tw://bible.?id=48.3.9|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=48.3.9|AUTODETECT|” Gal. 3:9) 6 1 -1 9 0 “tw://bible.?id=48.3.29|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=48.3.29|AUTODETECT|” 29) 6 1 -1 9 0 “tw://bible.?id=49.2.14|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=49.2.14|AUTODETECT|” Eph. 2:14) 6 1 -1 9 0 “tw://bible.?id=49.2.18|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=49.2.18|AUTODETECT|” 18) 6 1 -1 9 0 “tw://bible.?id=50.3.2|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=50.3.2|AUTODETECT|” Phil. 3:2) 6 1 -1 9 0 “tw://bible.?id=51.3.11|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=51.3.11|AUTODETECT|” Col. 3:11) 6 1 -1 9 0 0 ; etc. What is probably the most comforting statement of all, in the present passage, is the one at the close of verse 10: and the wedding was filled with guests. ) 6 1 3 8 0 0 We might feel that the parable, already in a sense a double one, could have ended here. For an excellent reason it does not. Good and bad alike had entered the wedding hall, so we have been assured. It is now made clear, however, that this good and bad has reference only to human standards of judgment. It does not mean that in the final analysis those who in God s eyes are and remain bad are destined for the joys of the new heaven and earth. Verses 11 14, the missing wedding robe, will make this clear. This closing paragraph begins as follows: ) 8 1 -1 9 0 0 11. Now when the king went in to view the guests he saw there a man who was not wearing a wedding robe.) 6 1 -1 9 0 0 The king went in to view the guests, to feast his eyes on them.��) -2 1 0 0 0 0 0 0 _ftnref5 10 1 -1 9 0 “#_ftn5” 749) 6 1 -1 9 0 0 �� As his eyes move from one person to the next, suddenly his countenance darkens; his smile is replaced by a frown, for he is looking at a man who is not wearing a wedding garment. ) 6 1 3 8 0 0 At this point the question may well be asked, What else could the king expect? Do not verses 8 10 create the distinct impression that these guests had been rushed from streets and street corners to the wedding hall, where the food was standing ) 7 1 -1 9 0 0 ready) 6 1 -1 9 0 “tw://bible.?id=42.14.21-42.14.23|AUTODETECT|” ? Is not the solution proposed by some interpreters, namely, that before coming to the wedding all except one of the newly invited individuals had first gone home to change clothes, a kind of subterfuge? It must be borne in mind that most of these people were probably drawn from the underprivileged ranks. Cf. ) 13 1 -1 9 0 “tw://bible.?id=42.14.21-42.14.23|AUTODETECT|” Luke 14:21 23) 6 1 -1 9 0 0 . It is a question whether they even owned what today would be called Sunday clothes, or that they had the money to buy them. Besides, even if they did, there had been no time either to make or to purchase such costly robes. ) 6 2 3 8 0 0 There is only one solution, as far as I can see, that will help us out of this difficulty. It is an old one. Until someone offers something better it must stand. It is that, by the command of the king and from his bountiful supplies, at the very entrance of the wedding hall a wedding robe had been offered to each guest. All except this one person had accepted the robe. This one man, however, had looked at his own robe, had perhaps lightly brushed it off with his hand, and had then told the attendant, My own robe is good enough.

I don t need the one you re offering me. Then, in an attitude of self-satisfaction and defiance, he had marched to the table, where he was presently reclining; or from which, when the king entered, he, along with the other guests, had just now arisen. ) The objection to this theory is that nowhere in text or context is there any mention of this offer of a wedding robe to entering guests. We do know, however, ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 that in all probability guests such as these did not themselves have such a robe and could not have obtained it in any other way; ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 that the king expected each guest to be decked in a robe fit to be worn to a royal wedding; ) 7 1 -1 9 0 0 c.) 6 1 -1 9 0 0 that the man who lacked this robe was not able to offer any excuse for not having one (verse 12); ) 7 1 -1 9 0 0 d.) 6 1 -1 9 0 “tw://bible.?id=12.10.22|AUTODETECT|” that among the many scriptural passages which have been cited by those who favor the idea of an offered robe there are at least a few that may well be considered applicable, by way of analogy, to the present situation: He said to the man in charge of the wardrobe, Bring out the vestments for the servants of Baal 13 1 -1 9 0 “tw://bible.?id=12.10.22|AUTODETECT|” II Kings 10:22) 6 1 -1 9 0 0 ); Let us be glad and triumphant, and let us give him the glory, for the wedding of the Lamb has come, and his bride has made herself ready: ) 7 1 -1 9 0 0 fine linen was given her to wear,) 6 1 -1 9 0 “tw://bible.?id=66.19.7|AUTODETECT|” bright and clean, for fine linen indicates the righteous deeds of the saints 13 1 -1 9 0 “tw://bible.?id=66.19.7|AUTODETECT|” Rev. 19:7) 6 1 -1 9 0 “tw://bible.?id=66.19.8|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=66.19.8|AUTODETECT|” 8) 6 1 -1 9 0 “tw://bible.?id=23.61.10|AUTODETECT|” ; cf. ) 13 1 -1 9 0 “tw://bible.?id=23.61.10|AUTODETECT|” Isa. 61:10) 6 1 -1 9 0 0 ); and ) 7 1 -1 9 0 0 e.) 6 1 -1 9 0 0 that historical evidence indicating that in the Near East even in post-biblical times a person who wished to enter the king s presence was required to wear a robe sent to him by the monarch is not completely lacking.��) -2 1 0 0 0 0 0 0 _ftnref6 10 1 -1 9 0 “#_ftn6” 750) 6 1 -1 9 0 0 �� ) 6 1 3 8 0 0 Proceeding on the assumption, therefore, that such a garment had been offered to each guest and that the king expected the offered robes to be accepted and worn, his speech and action with respect to the man who had treated the royal order with contempt is not surprising: ) 8 1 -1 9 0 0 12, 13. He said to him, Friend, how did you get in here without a wedding robe? But he was speechless. Then the king said to the attendants, Bind him hand and foot and throw him into the most distant darkness; there shall be weeping and grinding of teeth.) 6 1 -1 9 0 0 In order to give the man an opportunity to justify himself if he can do so, the king addresses him in a not unfriendly manner, and pauses for a reply. But the man, realizing that he has no ground to stand on and that any excuse would be useless, is reduced to utter silence.��) -2 1 0 0 0 0 0 0 _ftnref7 10 1 -1 9 0 “#_ftn7” 751) 6 1 -1 9 0 “tw://bible.?id=42.13.28|AUTODETECT|” �� The result is that the king orders him to be bound hand and foot and to be cast into a region of total darkness, a darkness that is in sharp contrast with the light that fills the wedding hall. For there shall be weeping and grinding of teeth 13 1 -1 9 0 “tw://bible.?id=42.13.28|AUTODETECT|” Luke 13:28) 6 1 -1 9 0 0 ) see on 8:12. ) 6 1 3 8 0 0 Great emphasis is placed on the man s own responsibility and guilt. Does this mean now that the others those who did accept the robe and are wearing it have themselves to thank for their deed of obedience? Not at all: ) 8 1 -1 9 0 0 14. For many are called, but few chosen.) 6 1 -1 9 0 “tw://bible.?id=42.12.32|AUTODETECT|” The gospel call goes forth far and wide. It reaches ever so many. Most of them are like the man in the parable: they hear but do not heed. In comparison with those many that are lost there are but few that are saved, that is, few that are chosen from eternity to inherit life everlasting. Salvation, then, in the final analysis, is not a human accomplishment but the gift of God s sovereign grace. Cf. ) 13 1 -1 9 0 “tw://bible.?id=42.12.32|AUTODETECT|” Luke 12:32) 6 1 -1 9 0 “tw://bible.?id=43.6.39|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=43.6.39|AUTODETECT|” John 6:39) 6 1 -1 9 0 “tw://bible.?id=43.6.44|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=43.6.44|AUTODETECT|” 44) 6 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” Eph. 1:4) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 The question is asked, Just what is meant by the wedding robe, apart from which everlasting blessedness is impossible? Passages illustrating the figurative use of a ) 7 1 -1 9 0 0 robe) 6 1 -1 9 0 0 or ) 7 1 -1 9 0 0 garment) 6 1 -1 9 0 “tw://bible.?id=18.29.14|AUTODETECT|” are found in both the Old and the New Testament. See ) 13 1 -1 9 0 “tw://bible.?id=18.29.14|AUTODETECT|” Job 29:14) 6 1 -1 9 0 “tw://bible.?id=19.132.9|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=19.132.9|AUTODETECT|” Ps. 132:9) 6 1 -1 9 0 “tw://bible.?id=23.11.5|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=23.11.5|AUTODETECT|” Isa. 11:5) 6 1 -1 9 0 “tw://bible.?id=23.61.10|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=23.61.10|AUTODETECT|” 61:10) 6 1 -1 9 0 “tw://bible.?id=45.13.14|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=45.13.14|AUTODETECT|” Rom. 13:14) 6 1 -1 9 0 “tw://bible.?id=48.3.27|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=48.3.27|AUTODETECT|” Gal. 3:27) 6 1 -1 9 0 “tw://bible.?id=49.4.22|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=49.4.22|AUTODETECT|” Eph. 4:22) 6 1 -1 9 0 “tw://bible.?id=49.4.24|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=49.4.24|AUTODETECT|” 24) 6 1 -1 9 0 “tw://bible.?id=51.3.8-51.3.14|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=51.3.8-51.3.14|AUTODETECT|” Col. 3:8 14) 6 1 -1 9 0 “tw://bible.?id=66.19.8|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=66.19.8|AUTODETECT|” Rev. 19:8) 6 1 -1 9 0 “tw://bible.?id=18.9.2|AUTODETECT|” ; to mention only a few. The charge to put on such a robe cannot mean that a person should base his hope for salvation on his own goodness or moral fitness, for this would be contrary to all of Scripture s teaching 13 1 -1 9 0 “tw://bible.?id=18.9.2|AUTODETECT|” Job 9:2) 6 1 -1 9 0 “tw://bible.?id=23.64.6|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=23.64.6|AUTODETECT|” Isa. 64:6) 6 1 -1 9 0 “tw://bible.?id=45.3.9-45.3.18|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=45.3.9-45.3.18|AUTODETECT|” Rom. 3:9 18) 6 1 -1 9 0 “tw://bible.?id=45.3.23|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=45.3.23|AUTODETECT|” 23) 6 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” 24) 6 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 6 1 -1 9 0 “tw://bible.?id=66.7.14|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=66.7.14|AUTODETECT|” Rev. 7:14) 6 1 -1 9 0 0 ). Does this mean, then, that the wedding garment is to be limited to the imputed righteousness which is ours by faith ?��) -2 1 0 0 0 0 0 0 _ftnref8 10 1 -1 9 0 “#_ftn8” 752) 6 1 -1 9 0 0 �� Not at all. God not only ) 7 1 -1 9 0 0 imputes) 6 1 -1 9 0 0 but also ) 7 1 -1 9 0 0 imparts) 6 1 -1 9 0 “tw://bible.?id=18.29.14|AUTODETECT|” righteousness to the sinner whom he pleases to save. Although these two must be distinguished, they must not be separated. Careful study of those passages in Scripture 13 1 -1 9 0 “tw://bible.?id=18.29.14|AUTODETECT|” Job 29:14) 6 1 -1 9 0 “tw://bible.?id=48.3.27|AUTODETECT|” ) that mention the robe with which the sinner must be clothed makes it clear that not only guilt must be forgiven but also the old way of life must be laid aside and the new life to the glory of God must take its place. Briefly, the sinner must, by God s grace, put on Christ 13 1 -1 9 0 “tw://bible.?id=48.3.27|AUTODETECT|” Gal. 3:27) 6 1 -1 9 0 “tw://bible.?id=40.4.17|AUTODETECT|” ). There must be a complete turnabout, a thorough-going renewal or conversion, exactly as Jesus himself had taught 13 1 -1 9 0 “tw://bible.?id=40.4.17|AUTODETECT|” Matt. 4:17) 6 1 -1 9 0 0 ), and as the apostles after him were going to teach. ) 6 2 3 8 0 0 The one thought of the parable, then, is this: Accept God s gracious invitation, lest while others enter into glory you be lost. But remember that membership in the visible church does not guarantee salvation. Complete renewal (including both justification and sanctification), the putting on of Christ, is what is necessary. ) 22:15 46 ) 7 1 -1 9 0 0 Captious Questions and Authoritative Answers) 7 2 3 12 0 0 also) Christ s Own Question) 6 1 -1 9 0 0 ) 6 13 3 8 0 0 15 Then the Pharisees went and plotted how they might trap him in what he said. 16 And they sent to him their disciples along with those of the Herodians, saying, Teacher, we know that you are truthful and that you truthfully teach God s way, and court no man s favor, for you are impartial. 17 Tell us then what you think: Is it lawful to pay a poll-tax to Caesar, or not? 18 But Jesus, aware of their wickedness, said, Why put me to the test, you hypocrites? 19 Show me the poll-tax coin. So they brought him a denarius. 20 He said to them, Whose likeness and inscription is this? 21 Caesar s, they replied. Then he said to them, Then render to Caesar what is due to Caesar, and to God what is due to God. 22 Now when they heard it, they were astonished, and they left him and went away. ) 23 That same day some Sadducees, who deny that there is a resurrection, approached him with the question, 24 Teacher, Moses said, If a man dies childless, his brother, as next of kin, must marry the widow and raise up children for his brother. 25 Now seven brothers were (living) among us. The first got married, died, and having no children left his wife to his brother. 26 The same thing happened also to the second and to the third, down to the seventh. 27 Last of all the woman herself died. 28 In the resurrection, therefore, to which of the seven shall she be wife? for they all had her. 29 Jesus answered and said to them, You are deceiving yourselves, because you know neither the Scriptures nor the power of God. 30 For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven. 31 Now concerning the resurrection of the dead, have you not read what was spoken to you by God: ) 32 I am the God of Abraham and the God of Isaac and the God of Jacob ? He is not the God of the dead but of the living. 33 And when the crowds heard it, they were astounded at his teaching. ) 34 Now when the Pharisees heard that he had silenced the Sadducees they gathered together. 35 And one of them, a law expert, asked him a question, testing him: 36 Teacher, which is the great commandment in the law? 37 He answered him, ) You shall love the Lord your God with all your heart and with all your soul and with all your mind. ) 38 This is the great and first commandment. 39 And a second like it is this: ) You shall love your neighbor as yourself. ) 40 On these two commandments depend the whole law and the prophets. ) 41 Now while the Pharisees were gathered together, Jesus asked them, 42 What is your opinion of the Christ? Whose son is he? They said to him, David s. 43 He said to them, How then does David, in the Spirit, call him Lord, saying: ) 44 The Lord said to my Lord, ) Sit at my right hand ) Until I put your enemies under your feet ? ) 45 If David then calls him Lord, how is he his son? 46 And no one was able to say a word in reply, nor from that day on did anyone dare to ask him another question. ) 6 1 3 8 0 “tw://bible.?id=41.12.13-41.12.17|AUTODETECT|” verses 15 22 Cf. ) 13 1 -1 9 0 “tw://bible.?id=41.12.13-41.12.17|AUTODETECT|” Mark 12:13 17) 6 1 -1 9 0 “tw://bible.?id=42.20.20-42.20.26|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=42.20.20-42.20.26|AUTODETECT|” Luke 20:20 26) 6 1 -1 9 0 0 ) 6 1 3 8 0 “tw://bible.?id=41.12.18-41.12.27|AUTODETECT|” verses 23 33 Cf. ) 13 1 -1 9 0 “tw://bible.?id=41.12.18-41.12.27|AUTODETECT|” Mark 12:18 27) 6 1 -1 9 0 “tw://bible.?id=42.20.27-42.20.40|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=42.20.27-42.20.40|AUTODETECT|” Luke 20:27 40) 6 1 -1 9 0 0 ) 6 1 3 8 0 “tw://bible.?id=41.12.28-41.12.34|AUTODETECT|” verses 34 40 Cf. ) 13 1 -1 9 0 “tw://bible.?id=41.12.28-41.12.34|AUTODETECT|” Mark 12:28 34) 6 1 -1 9 0 0 ) 6 1 3 8 0 “tw://bible.?id=41.12.35-41.12.37|AUTODETECT|” verses 41 46 Cf. ) 13 1 -1 9 0 “tw://bible.?id=41.12.35-41.12.37|AUTODETECT|” Mark 12:35 37) 6 1 -1 9 0 “tw://bible.?id=42.20.41-42.20.44|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=42.20.41-42.20.44|AUTODETECT|” Luke 20:41 44) 6 1 -1 9 0 0 ) 7 1 3 8 0 0 Is it lawful to pay a poll-tax to Caesar, or not?) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 15. Then the Pharisees went and plotted how they might trap him in what he said.) 6 1 -1 9 0 “tw://bible.?id=42.18.13|AUTODETECT|” Earlier on that very day Jesus had, by means of a counter-question, defeated the leaders (21:23 32), and had even exposed them as being murderers (21:39; 22:7). However, this did not bring them to repentance. Instead of crying, O God, be merciful to us, sinners 13 1 -1 9 0 “tw://bible.?id=42.18.13|AUTODETECT|” Luke 18:13) 6 1 -1 9 0 0 ), they became all the more determined to kill Jesus. Yet, they are afraid to attack him personally. They fear the people. So they go into collusion and in an underhanded way plot how they may trip him up��) -2 1 0 0 0 0 0 0 _ftnref9 10 1 -1 9 0 “#_ftn9” 753) 6 1 -1 9 0 0 �� in what he says. ) 8 1 3 8 0 0 16. And they sent to him their disciples along with those of the Herodians.) 6 1 -1 9 0 0 Instead of confronting Jesus themselves these Pharisees send some of their students. Did they think, perhaps, that Jesus might be more sympathetic toward these younger men, and that for this very reason it might be easier to trap him? Also, either these leaders themselves or their disciples but in the latter case, at the leaders suggestion persuade some other young men, disciples of the Herodians, to go with them. What a strange combination: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 Pharisees, who were or made believe that they were very concerned about keeping God s law, and ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 partisans of the Herod family, who cared very little about the divine commandments. These two groups unite against Jesus. Each has its own reason for wishing to get rid of the prophet from Nazareth. Did not his teaching imply a denunciation of the self-righteousness of the first group and of the worldlimindedness of the second? Besides, the Herodians cannot have been happy with Jesus ) 7 1 -1 9 0 0 royal) 6 1 -1 9 0 0 entry into Jerusalem, nor the Pharisees with his entry as the Son of David, the Messiah. Also, both envy Jesus because, as they see it, his influence over the people is becoming too pronounced. ) 6 1 3 8 0 0 There was still another reason why the combination disciples of the Pharisees along with those of the Herodians was clever. That reason has to do with the question which the young enquirers were going to ask Jesus, Is it lawful to pay a poll-tax to Caesar, or not? The answer which the Herodians would have given was, Yes, by all means. The very position and prestige of King Herod Antipas and his partisans depended, to a not inconsiderable extent, upon the payment of tribute. Hence they favored the tax, and, together with it, the political ) 7 1 -1 9 0 0 status quo) 6 1 -1 9 0 0 . The Zealots, a party not mentioned here, were bitterly opposed to the tax, and declared that they recognized only one Master, even God.��) -2 1 0 0 0 0 0 0 _ftnref10 10 1 -1 9 0 “#_ftn10” 754) 6 1 -1 9 0 0 �� They were even willing to go to war in defense of this principle. The Pharisees took a similar, though somewhat less fanatic, position. In general, their hatred for the Herodians was even greater than that for the Romans. But they resented having to pay taxes to a foreign ruler, and this all the more because that ruler demanded honors and laid claim to titles that belonged to God alone. In the eyes of strictly religious Pharisees the emperor who demanded this tribute was a blasphemer. ) 6 1 3 8 0 “tw://bible.?id=42.20.20|AUTODETECT|” The tribute to which the present passage refers was a capitation tax which, after the deposition of Archelaus (a.d. 6), was collected by the procurator from every adult male in Judea, and was paid into the imperial treasury. Is it lawful for the Jew to pay this poll-tax? If Jesus answers Yes, he could well be alienating not only the Zealots and Pharisees but every devout and freedom-loving Jew. If he answers, No, he exposes himself to the charge of treason 13 1 -1 9 0 “tw://bible.?id=42.20.20|AUTODETECT|” Luke 20:20) 6 1 -1 9 0 “tw://bible.?id=42.23.2|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=42.23.2|AUTODETECT|” 23:2) 6 1 -1 9 0 0 ). So, also for this reason it was clever to arrange for a mixed committee, consisting of young Pharisees and Herodians, to question Jesus. ) 6 1 3 8 0 0 This committee must have received detailed instructions as to just how to approach the Master. We can hardly i) 7 1 -1 9 0 0 magi) 6 1 -1 9 0 0 ne that the flattering introduction by means of which they preluded their question was original with them. They came to Jesus & ) 8 1 -1 9 0 0 saying, Teacher, we know that you are truthful and that you truthfully teach God s way, and court no man s favor, for you are impartial.) 6 1 -1 9 0 0 They recognize him as a teacher in Israel. Moreover, they say, as it were, You are a teacher on whom the people can depend, for, as everybody knows, you yourself are reliable, and you faithfully expound to the people the way ��) -2 1 0 0 0 0 0 0 _ftnref11 10 1 -1 9 0 “#_ftn11” 755) 6 1 -1 9 0 “tw://bible.?id=9.16.7|AUTODETECT|” �� or will of God. They continue (literally): and not is it a care to you concerning no one, probably meaning, And you do not allow yourself to be influenced by anyone s opinion, or, And you are not afraid of anyone, or, And you court no one s favor. They conclude their introduction by saying (again literally according to a Greek and Hebrew idiom), For you do not look at the face of men, in other words, You are impartial. See ) 13 1 -1 9 0 “tw://bible.?id=9.16.7|AUTODETECT|” I Sam. 16:7) 6 1 -1 9 0 0 ; also ) -2 1 0 0 0 0 0 0 _ftnref12 11 1 -1 9 0 “#_ftn12” N.T.C.) 6 1 -1 9 0 “tw://bible.?id=48.2.6|AUTODETECT|” on ) 13 1 -1 9 0 “tw://bible.?id=48.2.6|AUTODETECT|” Gal. 2:6) 6 1 -1 9 0 “tw://bible.?id=42.20.20|AUTODETECT|” . Thus these spies 13 1 -1 9 0 “tw://bible.?id=42.20.20|AUTODETECT|” Luke 20:20) 6 1 -1 9 0 0 ) veil their real intention, which was to trap Jesus in a statement which he was expected to make. They hide their purpose under a cloak of flattering compliments. Then, as if they were enquirers searching sincerely for information, they spring their question: ) 8 1 -1 9 0 0 17. Tell us then what you think: Is it lawful to pay a poll-tax to Caesar, or not?) 6 1 -1 9 0 0 ) 6 1 3 8 0 0 One hardly knows what to admire more in Christ s reaction, whether it is his penetrating insight into the hearts and motives of men (see verse 18), or his marvelous mental alertness in so quickly giving an answer that establishes a principle whereby every person should be guided in his search for the proper relationship to both the earthly and the heavenly kingdom (verses 19 21): ) 8 1 -1 9 0 0 18. But Jesus, aware of their wickedness, said, Why put me to the test, you hypocrites?) 6 1 -1 9 0 0 Jesus had used this word hypocrites before (see on 6:2, 5, 16; 7:5; 15:7). He is going to use it again (several times in chapter 23; then also in 24:51). It suited the present situation exactly, for a hypocrite says one thing but means something else. He ) 7 1 -1 9 0 0 pretends) 6 1 -1 9 0 0 to do one thing but ) 7 1 -1 9 0 0 intends) 6 1 -1 9 0 0 to do another. He is play-acting, dissembling. He is hiding his real face ) 7 1 -1 9 0 0 under) 6 1 -1 9 0 0 a mask. Jesus adds, ) 8 1 -1 9 0 0 19. Show me the poll-tax coin.��) -2 1 0 0 0 0 0 0 _ftnref13 9 1 -1 9 0 “#_ftn13” 756) 8 1 -1 9 0 0 �� So they brought him a denarius.) 6 1 -1 9 0 0 A denarius or denar was a Roman silver coin, about equal in value to a Greek drachma. Its standard weight was 60 grains. For further information with respect to it see on 5:26, footnote 290; and on 17:24; 18:28; 20:2, 9, 10, 13. Because of the large caravans of pilgrims streaming into Jerusalem from various parts of the empire, to attend the Passover, it must have been easy to produce a denarius immediately. That this coin was also widely circulated among the Jews of Palestine and was very well known among them appears from the many references to it in the Gospels. ) 6 2 3 8 0 0 Jesus, then, is holding this denar in his hand. By this very act of asking for it and having it in his hand he is directing the attention of the spectators to it; i.e., to the head shown on the coin and to the legend accompanying it. He does so even more by the question he is about to raise. The Herodian disciples are perhaps asking themselves, Is he going to belittle the image or the writing on this coin, and is he going to forbid using the coin for paying the tax? If he does, we ve got him. And the students of the Pharisees may have been thinking, Aside from the horror of actually being required to pay this tribute money, isn t the very appearance of the image on the coin a transgression of the second commandment?

And isn t the legend blasphemous? If he endorses the use of this kind of money for the purpose of supporting the self-glorifying foreign oppressor, will not all enthusiastic nationalists run away from him? ) Whether the coin dated from the reign of Augustus or of Tiberius, either way the emperor is ascribing glory to himself. A denarius from the reign of Tiberius pictures on its ) 7 1 -1 9 0 0 obverse side) 6 1 -1 9 0 0 the head of the emperor. On the ) 7 1 -1 9 0 0 reverse side) 6 1 -1 9 0 0 he is seated on a throne. He wears a diadem on his head and is clothed as a highpriest. ) 6 1 3 8 0 0 The inscriptions, with abbreviations as shown, and with V representing our present U, are as shown: ) -60 3 2 0 2 0

1 � TPF0 TRVTableSWT.ColorclNoneT.BorderLightColorclWindowTextT.CellBorderLightColorclWindowText T.OptionsrvtoEditing rvtoRowSizing rvtoColSizing rvtoRowSelect rvtoColSelectrvtoHideGridLinesT.TextRowSeparator T.TextColSeparator

T.BorderStyle rvtbColorT.BorderVSpacingT.BorderHSpacingT.VisibleBorders.Bottom T.CellPaddingT.CellBorderStyle rvtbColorT.CellVSpacing�T.CellHSpacing�CTDc.BestWidthMc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data ,(-8 1 3 2 12 1 3 8 0 0 Obverse) TDc.BestWidth�c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data ,(-8 1 3 2 12 1 3 8 0 0 Reverse) TDc.BestWidthMc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data OK-8 1 3 2 6 1 3 8 0 0 TICAESARDIVI AVGFAVGVSTVS) TDc.BestWidth�c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data 51-8 1 3 2 6 1 3 8 0 0 PONTIF MAXIM) TDc.BestWidthMc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data 3/-8 1 3 2 6 1 3 8 0 0 Translated:) TDc.BestWidth�c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data 3/-8 1 3 2 6 1 3 8 0 0 Translated:) TDc.BestWidthMc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data MI-8 1 3 2 6 1 3 8 0 0 TIBERIUS CAESAR AUGUSTUS) TDc.BestWidth�c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data 95-8 1 3 2 6 1 3 8 0 0 HIGHEST PRIEST) TDc.BestWidthMc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data QM-8 1 3 2 6 1 3 8 0 0 SON OF THE DIVINE AUGUSTUS) TDc.BestWidth�c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data -8 1 3 2 6 1 3 8 0 0 ) 6 1 3 8 0 0 All eyes are on Jesus, and the tension must have been tremendous when ) 8 1 -1 9 0 0 20, 21. He said to them, Whose likeness and inscription is this? Caesar s, they replied. Then he said to them, Then render to Caesar what is due to Caesar, and to God what is due to God.) 6 1 -1 9 0 0 Explanation: ) 6 1 3 8 0 “tw://bible.?id=54.2.2|AUTODETECT|” a. He was not evading the issue, but was clearly saying, Yes, pay the tax. Honoring God does not mean dishonoring the emperor by refusing to pay for the privileges a relatively orderly society, police protection, good roads, courts, etc., etc. one enjoys. Cf. ) 13 1 -1 9 0 “tw://bible.?id=54.2.2|AUTODETECT|” I Tim. 2:2) 6 1 -1 9 0 “tw://bible.?id=60.2.17|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=60.2.17|AUTODETECT|” I Peter 2:17) 6 1 -1 9 0 0 . Thus, no truthful charge of sedition could be made against Jesus. ) 6 1 3 8 0 0 b. He was qualifying his yes answer by stating that the emperor should be paid (given back) only what was ) 7 1 -1 9 0 0 his due) 6 1 -1 9 0 0 . Hence, the divine honor which the emperor claimed but which is due to God alone must be refused.��) -2 1 0 0 0 0 0 0 _ftnref14 10 1 -1 9 0 “#_ftn14” 757) 6 1 -1 9 0 “tw://bible.?id=12.18.19-12.19.37|AUTODETECT|” �� How could the Pharisees find any fault with that? Besides, this word was a warning to all from the most exalted emperor to the subject lowest in rank not to claim undue honors. Cf. ) 13 1 -1 9 0 “tw://bible.?id=12.18.19-12.19.37|AUTODETECT|” II Kings 18:19 19:37) 6 1 -1 9 0 “tw://bible.?id=14.32.9-14.32.23|AUTODETECT|” 13 1 -1 9 0 “tw://bible.?id=14.32.9-14.32.23|AUTODETECT|” II Chron. 32:9 23) 6 1 -1 9 0 “tw://bible.?id=27.4.28-27.4.32|AUTODETECT|” ; Isa. 36, 37); ) 13 1 -1 9 0 “tw://bible.?id=27.4.28-27.4.32|AUTODETECT|” Dan. 4:28 32) 6 1 -1 9 0 “tw://bible.?id=27.5.0|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=27.5.0|AUTODETECT|” 5) 6 1 -1 9 0 “tw://bible.?id=44.12.20-44.12.23|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=44.12.20-44.12.23|AUTODETECT|” Acts 12:20 23) 6 1 -1 9 0 0 . ) 6 1 3 8 0 “tw://bible.?id=19.29.0|AUTODETECT|” c. By adding and to God what is due to God Jesus was stressing the fact that all the service, gratitude, glory, etc. due to God should be constantly and gladly accorded to him. Nothing must be withheld. See, for example, ) 13 1 -1 9 0 “tw://bible.?id=19.29.0|AUTODETECT|” Ps. 29) 6 1 -1 9 0 “tw://bible.?id=19.95.0|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=19.95.0|AUTODETECT|” 95) 6 1 -1 9 0 “tw://bible.?id=19.96.0|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=19.96.0|AUTODETECT|” 96) 6 1 -1 9 0 “tw://bible.?id=19.116.0|AUTODETECT|” ; 103 105; ) 13 1 -1 9 0 “tw://bible.?id=19.116.0|AUTODETECT|” 116) 6 1 -1 9 0 “tw://bible.?id=43.17.4|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=43.17.4|AUTODETECT|” John 17:4) 6 1 -1 9 0 “tw://bible.?id=45.11.33-45.11.36|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=45.11.33-45.11.36|AUTODETECT|” Rom. 11:33 36) 6 1 -1 9 0 “tw://bible.?id=46.6.20|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=46.6.20|AUTODETECT|” I Cor. 6:20) 6 1 -1 9 0 “tw://bible.?id=46.10.31|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=46.10.31|AUTODETECT|” 10:31) 6 1 -1 9 0 “tw://bible.?id=46.16.1|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=46.16.1|AUTODETECT|” 16:1) 6 1 -1 9 0 “tw://bible.?id=46.16.2|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=46.16.2|AUTODETECT|” 2) 6 1 -1 9 0 “tw://bible.?id=47.9.15|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=47.9.15|AUTODETECT|” II Cor. 9:15) 6 1 -1 9 0 0 . One does not give God what is his due by plotting to destroy his beloved Son! But this was exactly what these spies and their teachers were trying to do. ) 6 1 3 8 0 “tw://bible.?id=43.18.36|AUTODETECT|” d. By drawing a distinction between what is due to Caesar and what is due to God Jesus was rejecting the very claim of Caesar, a claim made on the coin and otherwise, to the effect that his was not only a physical kingdom but also a spiritual . Cf. ) 13 1 -1 9 0 “tw://bible.?id=43.18.36|AUTODETECT|” John 18:36) 6 1 -1 9 0 “tw://bible.?id=27.4.34|AUTODETECT|” . Naturally God is Sovereign over all 13 1 -1 9 0 “tw://bible.?id=27.4.34|AUTODETECT|” Dan. 4:34) 6 1 -1 9 0 “tw://bible.?id=27.4.35|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=27.4.35|AUTODETECT|” 35) 6 1 -1 9 0 “tw://bible.?id=45.13.1-45.13.7|AUTODETECT|” ). The emperor, to be sure, should be respected and obeyed whenever his will does not clash with the divine will. See ) 13 1 -1 9 0 “tw://bible.?id=45.13.1-45.13.7|AUTODETECT|” Rom. 13:1 7) 6 1 -1 9 0 “tw://bible.?id=44.5.29|AUTODETECT|” . But when there is a clash the rule laid down in ) 13 1 -1 9 0 “tw://bible.?id=44.5.29|AUTODETECT|” Acts 5:29) 6 1 -1 9 0 0 must be followed. ) 6 1 3 8 0 0 By means of this answer Jesus had discomfited his enemies. We are not surprised to read: ) 8 1 -1 9 0 0 22. Now when they heard it, they were astonished.) 6 1 -1 9 0 “tw://bible.?id=43.7.46|AUTODETECT|” They had not expected this kind of an answer. In spite of themselves they were filled with awe and wonder. Cf. ) 13 1 -1 9 0 “tw://bible.?id=43.7.46|AUTODETECT|” John 7:46) 6 1 -1 9 0 0 . Were they converted? They were not. We read: ) 8 1 -1 9 0 0 and they left him and went away.) 6 1 -1 9 0 0 ) 7 1 3 8 0 0 In the resurrection whose wife shall she be?) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 23, 24. That same day some Sadducees, who deny that there is a resurrection, approached him with the question, Teacher, Moses said, If a man dies childless, his brother, as next of kin, must marry the widow and raise up children for his brother.) 6 1 -1 9 0 “tw://bible.?id=43.11.49|AUTODETECT|” The Sadducees now make their onslaught against Jesus. See also 16:1, and N.T.C. on ) 13 1 -1 9 0 “tw://bible.?id=43.11.49|AUTODETECT|” John 11:49) 6 1 -1 9 0 0 . Their beliefs, denial of the immortality of the soul and of the resurrection of the body, relation to the Pharisees, etc., have been discussed in connection with 3:7; see on that passage. They were the worldly people of their day, and often behaved in an uncouth manner. In view of the fact that they are going to poke fun of the doctrine of the resurrection, it is understandable that they come all by themselves. The Pharisees, since they as well as Jesus believed in the resurrection, could not have joined them in this attack. The Sadducees approach Jesus that same day, the day which in Matthew begins at 21:20 and probably continues until 26:5, a remarkable day indeed, the Tuesday of Passion Week. ) 6 1 3 8 0 “tw://bible.?id=5.25.5|AUTODETECT|” The Sadducees begin their attack with the phrase, Moses said. The reference to the great law-giver, Moses, must serve to add weight to their argument. It should be borne in mind that this sect regarded the Pentateuch as being higher in value than the other books of the Old Testament. They now make ) 13 1 -1 9 0 “tw://bible.?id=5.25.5|AUTODETECT|” Deut. 25:5) 6 1 -1 9 0 “tw://bible.?id=5.25.6|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=5.25.6|AUTODETECT|” 6) 6 1 -1 9 0 0 the springboard of their question. In that passage the law of levirate��) -2 1 0 0 0 0 0 0 _ftnref15 10 1 -1 9 0 “#_ftn15” 758) 6 1 -1 9 0 “tw://bible.?id=5.25.7-5.25.10|AUTODETECT|” �� marriage is given to Israel. According to this law, if a wife loses her husband before any male child has been born, the brother of that husband or else the nearest of kin must marry the widow, so that the first child born of this marriage may be counted as a child of the deceased, and the latter s line may not die out. Disobedience to this command was frowned upon 13 1 -1 9 0 “tw://bible.?id=5.25.7-5.25.10|AUTODETECT|” Deut. 25:7 10) 6 1 -1 9 0 “tw://bible.?id=1.38.8-1.38.10|AUTODETECT|” ). Half-hearted obedience, so that a man was willing to marry the widow but not to raise offspring by her since such a child could not be counted as his own, was in the case of Onan punished with death 13 1 -1 9 0 “tw://bible.?id=1.38.8-1.38.10|AUTODETECT|” Gen. 38:8 10) 6 1 -1 9 0 “tw://bible.?id=8.4.1-8.4.8|AUTODETECT|” ). For an interesting application of the law of levirate marriage see ) 13 1 -1 9 0 “tw://bible.?id=8.4.1-8.4.8|AUTODETECT|” Ruth 4:1 8) 6 1 -1 9 0 0 . To what extent this law was still being obeyed during Christ s sojourn on earth is not clear. ) 6 1 3 8 0 0 The Sadducees, then, make use of this commandment in order to show how thoroughly absurd, as they see it, is belief in the resurrection of the body. Whether the story which they are about to relate was a report of an actual event, as some commentators believe, let the reader judge for himself. I, for one, am inclined to believe that they fabricated it. They say: ) 8 1 -1 9 0 0 25 28. Now seven brothers were (living) among us. The first got married, died, and having no children left his wife to his brother. The same thing happened also to the second and to the third, down to the seventh. Last of all the woman herself died. In the resurrection, therefore, to which of the seven shall she be wife? for they all had her.) 6 1 -1 9 0 0 Provided that their basic assumption namely, that married life continues in the hereafter was correct, two husbands would have been sufficient to prove their point. But seven makes the story more interesting and might also make belief in the resurrection seem even more absurd. Think of it: when the dead arise, this woman husband-killer? will have seven husbands! Of course, that cannot, must not, be. She is allowed to have only one, but which one? ) 8 1 3 8 0 0 29. Jesus answered and said to them, You are deceiving yourselves,��) -2 1 0 0 0 0 0 0 _ftnref16 9 1 -1 9 0 “#_ftn16” 759) 8 1 -1 9 0 0 �� because you know neither the Scriptures nor the power of God.) 6 1 -1 9 0 “tw://bible.?id=5.25.5|AUTODETECT|” Had they known the Scriptures, they would have known that there is nothing in ) 13 1 -1 9 0 “tw://bible.?id=5.25.5|AUTODETECT|” Deut. 25:5) 6 1 -1 9 0 “tw://bible.?id=5.25.6|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=5.25.6|AUTODETECT|” 6) 6 1 -1 9 0 “tw://bible.?id=45.4.17|AUTODETECT|” that makes it applicable to the life hereafter, and they would also have known that the Old Testament in various passages teaches the resurrection of the body (more on that in connection with verses 31, 32). And had they recognized the power of God 13 1 -1 9 0 “tw://bible.?id=45.4.17|AUTODETECT|” Rom. 4:17) 6 1 -1 9 0 “tw://bible.?id=58.11.19|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=58.11.19|AUTODETECT|” Heb. 11:19) 6 1 -1 9 0 0 ), they would have understood that God is able to raise the dead in such a manner that marriage will no longer be needed (for more on this see verse 30). ) 6 1 3 8 0 0 Proof for the statement that the basic premise of the argument which the Sadducees have been advancing is erroneous and that they have failed to figure with the power of God is furnished in verse ) 8 1 -1 9 0 0 30. For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven.) 6 1 -1 9 0 0 The glorious resurrection body Jesus says nothing about the resurrection of the wicked is going to be immortal. Since there will be no death, the race will not have to be reproduced. Marriage, accordingly, will be a matter of the past. In not marrying and not being given in marriage the blessed will therefore resemble the angels, for they too do not marry. The saved will be like the angels ) 7 1 -1 9 0 0 in this one respect;) 6 1 -1 9 0 “tw://bible.?id=44.23.8|AUTODETECT|” yes, like the angels whose very existence the Sadducees also deny 13 1 -1 9 0 “tw://bible.?id=44.23.8|AUTODETECT|” Acts 23:8) 6 1 -1 9 0 “tw://bible.?id=1.19.1|AUTODETECT|” ), and this in spite of the fact that the Pentateuch, accepted by them, teaches their existence 13 1 -1 9 0 “tw://bible.?id=1.19.1|AUTODETECT|” Gen. 19:1) 6 1 -1 9 0 “tw://bible.?id=1.19.15|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=1.19.15|AUTODETECT|” 15) 6 1 -1 9 0 “tw://bible.?id=1.28.12|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=1.28.12|AUTODETECT|” 28:12) 6 1 -1 9 0 “tw://bible.?id=1.32.1|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=1.32.1|AUTODETECT|” 32:1) 6 1 -1 9 0 0 )! Does not verse 30, taken in its entirety, and in connection with what is known of the beliefs of the Sadducees, prove that these men know neither the Scriptures nor the power of God? ) 6 1 3 8 0 0 Although the Sadducees ridicule a wonderful truth accepted and taught by Jesus, namely, that of the resurrection of the dead, he does not refuse to impart needed instruction to them on this very subject: ) 8 1 -1 9 0 0 31, 32. Now concerning the resurrection of the dead, have you not read what was spoken to you by God:) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 I am the God of Abraham and the God of Isaac and the God of Jacob? He is not the God of the dead but of the living.) 6 1 -1 9 0 “tw://bible.?id=5.25.5|AUTODETECT|” Have you not read? says Jesus (cf. 12:3, 5; 19:4; 21:16, 42). Certainly those who try to base their argument on Scripture 13 1 -1 9 0 “tw://bible.?id=5.25.5|AUTODETECT|” Deut. 25:5) 6 1 -1 9 0 “tw://bible.?id=5.25.6|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=5.25.6|AUTODETECT|” 6) 6 1 -1 9 0 “tw://bible.?id=41.16.1-41.16.8|AUTODETECT|” ) should know Scripture! They should be acquainted with Scripture as a whole, not just with one passage, which they then misapply. Now it is true that the Sadducees did not have the New Testament, which mentions the resurrection (whether of Jesus himself or of his people, or even of all the dead) again and again 13 1 -1 9 0 “tw://bible.?id=41.16.1-41.16.8|AUTODETECT|” Mark 16:1 8) 6 1 -1 9 0 “tw://bible.?id=42.24.0|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=42.24.0|AUTODETECT|” Luke 24) 6 1 -1 9 0 “tw://bible.?id=43.5.28|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=43.5.28|AUTODETECT|” John 5:28) 6 1 -1 9 0 “tw://bible.?id=43.5.29|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=43.5.29|AUTODETECT|” 29) 6 1 -1 9 0 “tw://bible.?id=43.11.24|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=43.11.24|AUTODETECT|” 11:24) 6 1 -1 9 0 “tw://bible.?id=43.20.0|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=43.20.0|AUTODETECT|” 20) 6 1 -1 9 0 “tw://bible.?id=43.21.0|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=43.21.0|AUTODETECT|” 21) 6 1 -1 9 0 “tw://bible.?id=44.2.24-44.2.36|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=44.2.24-44.2.36|AUTODETECT|” Acts 2:24 36) 6 1 -1 9 0 “tw://bible.?id=44.4.10|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=44.4.10|AUTODETECT|” 4:10) 6 1 -1 9 0 “tw://bible.?id=44.4.11|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=44.4.11|AUTODETECT|” 11) 6 1 -1 9 0 “tw://bible.?id=44.17.31|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=44.17.31|AUTODETECT|” 17:31) 6 1 -1 9 0 “tw://bible.?id=44.17.32|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=44.17.32|AUTODETECT|” 32) 6 1 -1 9 0 “tw://bible.?id=45.1.4|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=45.1.4|AUTODETECT|” Rom. 1:4) 6 1 -1 9 0 “tw://bible.?id=46.15.0|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=46.15.0|AUTODETECT|” I Cor. 15) 6 1 -1 9 0 “tw://bible.?id=50.3.20|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=50.3.20|AUTODETECT|” Phil. 3:20) 6 1 -1 9 0 “tw://bible.?id=50.3.21|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=50.3.21|AUTODETECT|” 21) 6 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|” I Thess. 4:16) 6 1 -1 9 0 “tw://bible.?id=60.1.3|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=60.1.3|AUTODETECT|” I Peter 1:3) 6 1 -1 9 0 “tw://bible.?id=66.20.11-66.20.15|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=66.20.11-66.20.15|AUTODETECT|” Rev. 20:11 15) 6 1 -1 9 0 “tw://bible.?id=19.16.9-19.16.11|AUTODETECT|” , to mention but a few of all the many passages in which this doctrine is taught). But even the Old Testament is not lacking in references to the bodily resurrection. Clearest, perhaps, are ) 13 1 -1 9 0 “tw://bible.?id=19.16.9-19.16.11|AUTODETECT|” Ps. 16:9 11) 6 1 -1 9 0 “tw://bible.?id=44.2.27|AUTODETECT|” 13 1 -1 9 0 “tw://bible.?id=44.2.27|AUTODETECT|” Acts 2:27) 6 1 -1 9 0 “tw://bible.?id=44.2.31|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=44.2.31|AUTODETECT|” 31) 6 1 -1 9 0 “tw://bible.?id=27.12.2|AUTODETECT|” ) and ) 13 1 -1 9 0 “tw://bible.?id=27.12.2|AUTODETECT|” Dan. 12:2) 6 1 -1 9 0 “tw://bible.?id=18.14.14|AUTODETECT|” . Worthy of consideration are also ) 13 1 -1 9 0 “tw://bible.?id=18.14.14|AUTODETECT|” Job 14:14) 6 1 -1 9 0 “tw://bible.?id=18.19.25-18.19.27|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=18.19.25-18.19.27|AUTODETECT|” 19:25 27) 6 1 -1 9 0 “tw://bible.?id=19.17.15|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=19.17.15|AUTODETECT|” Ps. 17:15) 6 1 -1 9 0 “tw://bible.?id=19.73.24-19.73.26|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=19.73.24-19.73.26|AUTODETECT|” 73:24 26) 6 1 -1 9 0 “tw://bible.?id=23.26.19|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=23.26.19|AUTODETECT|” Isa. 26:19) 6 1 -1 9 0 “tw://bible.?id=26.37.1-26.37.14|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=26.37.1-26.37.14|AUTODETECT|” Ezek. 37:1 14) 6 1 -1 9 0 “tw://bible.?id=28.6.2|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=28.6.2|AUTODETECT|” Hos. 6:2) 6 1 -1 9 0 “tw://bible.?id=28.13.14|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=28.13.14|AUTODETECT|” 13:14) 6 1 -1 9 0 “tw://bible.?id=46.15.55|AUTODETECT|” 13 1 -1 9 0 “tw://bible.?id=46.15.55|AUTODETECT|” I Cor. 15:55) 6 1 -1 9 0 “tw://bible.?id=19.73.24-19.73.26|AUTODETECT|” ); passages which, though not always directly teaching the resurrection of the body, may well imply belief in this truth. Take for example, ) 13 1 -1 9 0 “tw://bible.?id=19.73.24-19.73.26|AUTODETECT|” Ps. 73:24 26) 6 1 -1 9 0 0 , which clearly teaches the blessed after-death existence of the believer s soul in heaven. Does not this very existence of the soul in the intermediate state demand the resurrection of the body? Two facts certainly point in that direction: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” the creation of man as body and soul 13 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” Gen. 2:7) 6 1 -1 9 0 0 ), and ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 “tw://bible.?id=58.11.19|AUTODETECT|” this very passage, He is not the God of the dead but of the living. Note also that Abraham surely believed in the possibility of a physical resurrection 13 1 -1 9 0 “tw://bible.?id=58.11.19|AUTODETECT|” Heb. 11:19) 6 1 -1 9 0 0 ). ) 6 1 3 8 0 “tw://bible.?id=2.3.6|AUTODETECT|” Jesus, however, refers to another passage, namely, ) 13 1 -1 9 0 “tw://bible.?id=2.3.6|AUTODETECT|” Exod. 3:6) 6 1 -1 9 0 0 , I am the God of Abraham& , and implies that since God is not the God of the dead but of the living, the conclusion is that Abraham, Isaac, and Jacob are still alive, and are awaiting a glorious resurrection. ) 6 1 3 8 0 “tw://bible.?id=2.3.6|AUTODETECT|” Attempts have been made to rob Christ s argument of its value. It has been said, for example, that the expression, the God of Abraham simply means that while Abraham was on earth he worshiped Jehovah. However, a study of the context in which ) 13 1 -1 9 0 “tw://bible.?id=2.3.6|AUTODETECT|” Exod. 3:6) 6 1 -1 9 0 “tw://bible.?id=1.24.12|AUTODETECT|” and all similar passages 13 1 -1 9 0 “tw://bible.?id=1.24.12|AUTODETECT|” Gen. 24:12) 6 1 -1 9 0 “tw://bible.?id=1.24.27|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=1.24.27|AUTODETECT|” 27) 6 1 -1 9 0 “tw://bible.?id=1.24.48|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=1.24.48|AUTODETECT|” 48) 6 1 -1 9 0 “tw://bible.?id=1.26.24|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=1.26.24|AUTODETECT|” 26:24) 6 1 -1 9 0 “tw://bible.?id=1.28.13|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=1.28.13|AUTODETECT|” 28:13) 6 1 -1 9 0 “tw://bible.?id=1.32.9|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=1.32.9|AUTODETECT|” 32:9) 6 1 -1 9 0 “tw://bible.?id=1.46.1|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=1.46.1|AUTODETECT|” 46:1) 6 1 -1 9 0 “tw://bible.?id=1.46.3|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=1.46.3|AUTODETECT|” 3) 6 1 -1 9 0 “tw://bible.?id=1.46.4|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=1.46.4|AUTODETECT|” 4) 6 1 -1 9 0 “tw://bible.?id=1.48.15|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=1.48.15|AUTODETECT|” 48:15) 6 1 -1 9 0 “tw://bible.?id=1.48.16|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=1.48.16|AUTODETECT|” 16) 6 1 -1 9 0 “tw://bible.?id=1.49.25|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=1.49.25|AUTODETECT|” 49:25) 6 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” ; etc.) occur, quickly proves that the One who reveals himself as the God of Abraham & is the unchangeable, eternal covenant God who blesses, loves, encourages, protects, etc. his people, and whose favors do not suddenly stop when a person dies but go with that person beyond death 13 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” Ps. 16:10) 6 1 -1 9 0 “tw://bible.?id=19.16.11|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=19.16.11|AUTODETECT|” 11) 6 1 -1 9 0 “tw://bible.?id=19.17.5|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=19.17.5|AUTODETECT|” 17:5) 6 1 -1 9 0 “tw://bible.?id=19.73.23-19.73.26|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=19.73.23-19.73.26|AUTODETECT|” 73:23 26) 6 1 -1 9 0 0 ). ) 6 1 3 8 0 “tw://bible.?id=2.3.6|AUTODETECT|” Another fact must be mentioned in this connection. The men with whom this immutable Jehovah 13 1 -1 9 0 “tw://bible.?id=2.3.6|AUTODETECT|” Exod. 3:6) 6 1 -1 9 0 “tw://bible.?id=2.3.14|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=2.3.14|AUTODETECT|” 14) 6 1 -1 9 0 “tw://bible.?id=39.3.6|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=39.3.6|AUTODETECT|” Mal. 3:6) 6 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” ) established an everlasting covenant 13 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” Gen. 17:7) 6 1 -1 9 0 “tw://bible.?id=5.28.1-5.28.14|AUTODETECT|” ) were Israelites, not Greeks. According to the Greek (and afterward also the Roman) conception, the body is merely the prison-house of the soul. See N.T.C. on I and II Thessalonians, pp. 110, 111. The Hebrew conception, product of special revelation, is entirely different. Here God deals with man as whole, not only with his soul or merely with his body. On the contrary, when God blesses his child he enriches him with physical as well as spiritual benefits 13 1 -1 9 0 “tw://bible.?id=5.28.1-5.28.14|AUTODETECT|” Deut. 28:1 14) 6 1 -1 9 0 “tw://bible.?id=16.9.21-16.9.25|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=16.9.21-16.9.25|AUTODETECT|” Neh. 9:21 25) 6 1 -1 9 0 “tw://bible.?id=19.104.14|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=19.104.14|AUTODETECT|” Ps. 104:14) 6 1 -1 9 0 “tw://bible.?id=19.104.15|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=19.104.15|AUTODETECT|” 15) 6 1 -1 9 0 “tw://bible.?id=19.107.0|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=19.107.0|AUTODETECT|” 107) 6 1 -1 9 0 “tw://bible.?id=19.136.0|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=19.136.0|AUTODETECT|” 136) 6 1 -1 9 0 0 ; and many similar passages). He loves him body and soul. He is going to send his beloved Son in order to ransom him ) 7 1 -1 9 0 0 completely) 6 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” . The body, accordingly, shares with the soul the honor of being the sanctuary of the Holy Spirit 13 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” I Cor. 6:19) 6 1 -1 9 0 “tw://bible.?id=46.6.20|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=46.6.20|AUTODETECT|” 20) 6 1 -1 9 0 “tw://bible.?id=46.6.13|AUTODETECT|” ). The body is for the Lord, and the Lord for the body 13 1 -1 9 0 “tw://bible.?id=46.6.13|AUTODETECT|” I Cor. 6:13) 6 1 -1 9 0 0 ). God loves the entire person, and the declaration, I am the God of Abraham and the God of Isaac and the God of Jacob (note the triple occurrence of the word God, mentioned separately in connection with each of the three to stress personal relationship with each) certainly implies that their bodies will not be left to the worms but will one day be gloriously resurrected. The burden of proof is entirely on the person who denies this. See also H. W. Robinson, ) 7 1 -1 9 0 0 The People and the Book) 6 1 -1 9 0 0 , Oxford, 1925, p. 353 f. ) 8 1 3 8 0 0 33. And when the crowds heard it, they were astounded��) -2 1 0 0 0 0 0 0 _ftnref17 9 1 -1 9 0 “#_ftn17” 760) 8 1 -1 9 0 0 �� at his teaching.) 6 1 -1 9 0 0 The people were filled with awe and wonder. They knew that Jesus had again triumphed gloriously over his opponents. ) 7 1 3 8 0 0 Which is the great commandment in the law?) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 34. Now when the Pharisees heard that he had silenced the Sadducees they gathered together.) 6 1 -1 9 0 0 Jesus had ) 7 1 -1 9 0 0 silenced) 6 1 -1 9 0 0 (see on verse 12) the Sadducees. His victory must have pleased the Pharisees, for the latter, as well as Jesus, believed in a bodily resurrection, the doctrine denied by the Sadducees. Yet, from another viewpoint many of the Pharisees cannot have been too pleased, for they did not want their enemy s influence with the general public to be strengthened. So, once again they assembled themselves��) -2 1 0 0 0 0 0 0 _ftnref18 10 1 -1 9 0 “#_ftn18” 761) 6 1 -1 9 0 0 �� around Jesus in order to test him. This time, however, they do not, as in verse 15, send some of their disciples and some disciples of the Herodians to Jesus, but quiz him more directly, that is, through one of their own number and rank: ) 8 1 -1 9 0 0 35, 36. And one of them, a law expert, asked him a question, testing him: Teacher, which is the great commandment in the law?) 6 1 -1 9 0 0 When Matthew wishes to say something about an expert in, and teacher of, the Mosaic law, taken in its broadest sense, he uses the word ) 7 1 -1 9 0 0 scribe) 6 1 -1 9 0 0 to indicate such a person (see on 2:4; 7:28, 29). So does Mark. Luke uses both ) 7 1 -1 9 0 0 scribe) 6 1 -1 9 0 0 and ) 7 1 -1 9 0 0 law-expert) 6 1 -1 9 0 0 . Here, for once it is the only exception Matthew writes ) 7 1 -1 9 0 0 law-expert) 6 1 -1 9 0 0 ��) -2 1 0 0 0 0 0 0 _ftnref19 10 1 -1 9 0 “#_ftn19” 762) 6 1 -1 9 0 “tw://bible.?id=56.3.13|AUTODETECT|” �� 13 1 -1 9 0 “tw://bible.?id=56.3.13|AUTODETECT|” Titus 3:13) 6 1 -1 9 0 “tw://bible.?id=41.12.32-41.12.34|AUTODETECT|” ). Just why he makes this exception is not known. It may have been simply for stylistic variation. Another possibility is that Matthew wishes to tell us that here was a law-expert who really deserved the title. However, this may be, we receive a favorable impression of this man, not only because he asked a worthwhile question, for which Jesus does not rebuke him in any way (contrast verse 18), but also because he of his own accord approvingly repeats Christ s answer, for which he receives praise 13 1 -1 9 0 “tw://bible.?id=41.12.32-41.12.34|AUTODETECT|” Mark 12:32 34) 6 1 -1 9 0 0 ).��) -2 1 0 0 0 0 0 0 _ftnref20 10 1 -1 9 0 “#_ftn20” 763) 6 1 -1 9 0 0 �� Having learned from many previous passages how very hostile the Pharisees and scribes were toward Jesus (9:3; 15:1, 2; 16:21; 20:18; 21:15, 16; 22:15), and how he, in turn, condemns them, a fact of which we shall be reminded seven times over in chapter 23, we find it surprising that this not unfriendly shall we say noble ? law-expert or scribe was chosen to represent the Pharisees in testing Jesus. Was it because they did not really know this man? Was he hostile at first and did he become deeply impressed by Christ s answer, so that he then and there experienced a change of mind toward this Teacher? Or does the reason for the Pharisees selection of this man to represent them lie even deeper: they did indeed know him rather thoroughly, and sent him, thinking, ) 7 1 -1 9 0 0 him) 6 1 -1 9 0 0 Jesus will not suspect, and we may still be able to trip up our enemy because of the ) 7 1 -1 9 0 0 answer) 6 1 -1 9 0 0 he will give ? We do not know. ) 6 1 3 8 0 0 The question asked by this law-expert was one that could be expected from him and from the men he represented. The rabbis, devoted to hair-splitting legalism, carried on lengthy debates about the commandments, arguing whether any particular one was great or small, heavy or light. For details see on 5:19 and on 15:1 ff. It was natural, therefore, that they often debated the question, Which��) -2 1 0 0 0 0 0 0 _ftnref21 10 1 -1 9 0 “#_ftn21” 764) 6 1 -1 9 0 0 �� of the 613 commandments, 248 of them positive, 365 negative was the great, here in the sense of a superlative, the greatest, ��) -2 1 0 0 0 0 0 0 _ftnref22 10 1 -1 9 0 “#_ftn22” 765) 6 1 -1 9 0 0 �� one. ) 6 1 3 8 0 0 To this question Jesus gives an unforgettably beautiful reply: ) 8 1 3 8 0 0 37 40. He answered him,) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 You shall love the Lord your God with all your heart and with all your soul and with all your mind.) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 This is the great and first commandment. And a second like it is this:) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 You shall love your neighbor as yourself.) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 On these two commandments depend the whole law and the prophets.) 6 1 -1 9 0 0 ) 6 2 3 8 0 0 Jesus here teaches that: ) a. The whole duty of man, the whole moral-spiritual law, can be summed up in one word: ) 7 1 -1 9 0 0 love) 6 1 -1 9 0 “tw://bible.?id=45.13.9|AUTODETECT|” . Cf. ) 13 1 -1 9 0 “tw://bible.?id=45.13.9|AUTODETECT|” Rom. 13:9) 6 1 -1 9 0 “tw://bible.?id=45.13.10|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=45.13.10|AUTODETECT|” 10) 6 1 -1 9 0 “tw://bible.?id=46.13.0|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=46.13.0|AUTODETECT|” I Cor. 13) 6 1 -1 9 0 0 . ) 6 1 3 8 0 “tw://bible.?id=5.6.5|AUTODETECT|” b. This love should be directed toward God 13 1 -1 9 0 “tw://bible.?id=5.6.5|AUTODETECT|” Deut. 6:5) 6 1 -1 9 0 “tw://bible.?id=3.19.18|AUTODETECT|” ) and toward man 13 1 -1 9 0 “tw://bible.?id=3.19.18|AUTODETECT|” Lev. 19:18) 6 1 -1 9 0 0 ). In the Sermon on the Mount the obligation to love is set forth in greater detail (see especially 5:43 48; chapter 6; and 7:1 12). ) 6 1 3 8 0 0 c. Heart, soul, and mind must co-operate in loving God. The ) 7 1 -1 9 0 0 heart) 6 1 -1 9 0 “tw://bible.?id=20.4.23|AUTODETECT|” is the hub of the wheel of man s existence, the mainspring of all his thoughts, words, and deeds 13 1 -1 9 0 “tw://bible.?id=20.4.23|AUTODETECT|” Prov. 4:23) 6 1 -1 9 0 0 ). The ) 7 1 -1 9 0 0 soul) 6 1 -1 9 0 0 the word used in the original has a variety of meanings (see footnote 334 on p. 349) is here probably the seat of man s emotional activity; the ) 7 1 -1 9 0 0 mind,) 6 1 -1 9 0 “tw://bible.?id=5.6.5|AUTODETECT|” not only of his purely intellectual life but also of his disposition or attitude. In the Hebrew original (and also in the LXX) of ) 13 1 -1 9 0 “tw://bible.?id=5.6.5|AUTODETECT|” Deut. 6:5) 6 1 -1 9 0 “tw://bible.?id=41.12.30|AUTODETECT|” the reading is heart, soul, and might (or: power). ) 13 1 -1 9 0 “tw://bible.?id=41.12.30|AUTODETECT|” Mark 12:30) 6 1 -1 9 0 “tw://bible.?id=42.10.27|AUTODETECT|” has heart, soul, mind, and strength. Cf. ) 13 1 -1 9 0 “tw://bible.?id=42.10.27|AUTODETECT|” Luke 10:27) 6 1 -1 9 0 0 . No essential difference is intended. We must not begin to over-analyze. What is meant in all these passages is that man should love God with all the faculties with which God has endowed him. ) 6 1 3 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” d. Man must use all these powers to the full; note triple all & all & all, or whole & whole & whole. The point is that God s whole-hearted love must not be answered in a half-hearted manner. When God loves, he loves the world; when he gives, he gives his Son, hence himself. See N.T.C. on ) 13 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 6 1 -1 9 0 “tw://bible.?id=43.15.13|AUTODETECT|” . He gives him up; he spares him not. Greater love is impossible 13 1 -1 9 0 “tw://bible.?id=43.15.13|AUTODETECT|” John 15:13) 6 1 -1 9 0 “tw://bible.?id=45.5.6-45.5.10|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=45.5.6-45.5.10|AUTODETECT|” Rom. 5:6 10) 6 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” II Cor. 8:9) 6 1 -1 9 0 0 ). Surely, ) 7 1 -1 9 0 0 the response) 6 1 -1 9 0 “tw://bible.?id=45.11.33-45.11.36|AUTODETECT|” to such love must not be less than that indicated in ) 13 1 -1 9 0 “tw://bible.?id=45.11.33-45.11.36|AUTODETECT|” Rom. 11:33 36) 6 1 -1 9 0 “tw://bible.?id=46.6.20|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=46.6.20|AUTODETECT|” I Cor. 6:20) 6 1 -1 9 0 “tw://bible.?id=49.5.1|AUTODETECT|” ; Il Cor. 9:15; ) 13 1 -1 9 0 “tw://bible.?id=49.5.1|AUTODETECT|” Eph. 5:1) 6 1 -1 9 0 “tw://bible.?id=49.5.2|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=49.5.2|AUTODETECT|” 2) 6 1 -1 9 0 “tw://bible.?id=50.2.1-50.2.18|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=50.2.1-50.2.18|AUTODETECT|” Phil. 2:1 18) 6 1 -1 9 0 “tw://bible.?id=51.3.12-51.3.17|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=51.3.12-51.3.17|AUTODETECT|” Col. 3:12 17) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 e. This commandment is called the great(est) because it epitomizes the most excellent response to the Most Wonderful Being, and is basic to all other genuine love. ) 6 1 3 8 0 “tw://bible.?id=62.4.21|AUTODETECT|” f. A second commandment which is similar to it resembles the first, because it too requires love. Moreover, this love toward the neighbor, who is God s image-bearer, flows forth from the love toward God 13 1 -1 9 0 “tw://bible.?id=62.4.21|AUTODETECT|” I John 4:21) 6 1 -1 9 0 “tw://bible.?id=40.5.43|AUTODETECT|” ; see also ) 13 1 -1 9 0 “tw://bible.?id=40.5.43|AUTODETECT|” Matt. 5:43) 6 1 -1 9 0 “tw://bible.?id=40.7.12|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=40.7.12|AUTODETECT|” 7:12) 6 1 -1 9 0 “tw://bible.?id=40.19.19|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=40.19.19|AUTODETECT|” 19:19) 6 1 -1 9 0 0 ). ) 6 1 3 8 0 0 g. This twofold command (love for God and for the neighbor) is the peg on which the whole law and the prophets hang. Remove that peg, and all is lost, for the entire Old Testament, with its commandments and covenants, prophecies and promises, types and testimonies, invitations and exhortations, points to the love of God which demands the answer of love in return. ) 7 1 3 8 0 0 What is your opinion of the Christ?) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 41, 42. Now while the Pharisees were gathered together, Jesus asked them, What is your opinion of the Christ? Whose son is he?) 6 1 -1 9 0 “tw://bible.?id=40.21.23|AUTODETECT|” At first glance there seems to be no connection between this paragraph and the immediately preceding one. We are not told that the Pharisees of verse 41 were those of verse 34. Matthew does not even tell us where the present confrontation took place. Mark informs us, however, that it occurred in the temple (12:35). Cf. ) 13 1 -1 9 0 “tw://bible.?id=40.21.23|AUTODETECT|” Matt. 21:23) 6 1 -1 9 0 “tw://bible.?id=41.11.27|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=41.11.27|AUTODETECT|” Mark 11:27) 6 1 -1 9 0 “tw://bible.?id=42.20.1|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=42.20.1|AUTODETECT|” Luke 20:1) 6 1 -1 9 0 0 . ) 6 2 3 8 0 0 Nevertheless, over against this vagueness as to some of the circumstances, it is but fair to state that there is, after all, a probable link between this paragraph and the immediately preceding one. Verse 34 informs us that the Pharisees gathered themselves together, presumably (see the context) around Jesus; verse 41 states, Now while the Pharisees were gathered together. See footnote 761 on p. 808. In all probability, therefore, Jesus is still in conversation with the same audience. ) Upon this very reasonable assumption the words of Jesus here in verse 41 ff. gain added significance. Just a moment ago, in his summary of the law, Jesus has placed all the emphasis on ) 7 1 -1 9 0 0 love,) 6 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” as being the fulfilment of the Decalog. And now he is putting this love into practice by directing the attention of his audience to faith in himself, for apart from such faith and from the right conception about the Christ no Pharisee (or anyone else) can be saved 13 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” John 14:6) 6 1 -1 9 0 “tw://bible.?id=44.4.12|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=44.4.12|AUTODETECT|” Acts 4:12) 6 1 -1 9 0 “tw://bible.?id=41.12.34|AUTODETECT|” ). Although we know that most of those to whom the Master s question was addressed continued to harden themselves (see chapter 23; 26:3, 4, 47, 57; 27:41, 62 64), is it not possible that the man to whom Jesus had said, You are not far from the kingdom 13 1 -1 9 0 “tw://bible.?id=41.12.34|AUTODETECT|” Mark 12:34) 6 1 -1 9 0 “tw://bible.?id=40.27.57|AUTODETECT|” ) was brought completely into the kingdom when he pondered Christ s question? Not all Pharisees and scribes were equally bad. Not all the Jewish leaders permanently rejected Jesus. See ) 13 1 -1 9 0 “tw://bible.?id=40.27.57|AUTODETECT|” Matt. 27:57) 6 1 -1 9 0 “tw://bible.?id=42.23.50|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=42.23.50|AUTODETECT|” Luke 23:50) 6 1 -1 9 0 “tw://bible.?id=42.23.51|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=42.23.51|AUTODETECT|” 51) 6 1 -1 9 0 “tw://bible.?id=43.19.38|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=43.19.38|AUTODETECT|” John 19:38) 6 1 -1 9 0 “tw://bible.?id=43.19.39|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=43.19.39|AUTODETECT|” 39) 6 1 -1 9 0 0 . But regardless of all this, nothing can detract from the fact that Jesus, in causing this kind of audience (remember 22:15!) to come face to face with the most important question ever asked, is revealing his marvelous love. He is conversing with these men publicly ) 7 1 -1 9 0 0 for the very last time,) 6 1 -1 9 0 0 ��) -2 1 0 0 0 0 0 0 _ftnref23 10 1 -1 9 0 “#_ftn23” 766) 6 1 -1 9 0 0 �� and therefore asks the most important question of all. ) 6 1 3 8 0 0 What is your opinion of the Christ? Whose son is he? Cf. 16:13. It is clear that the Master is referring to himself when he says the Christ. The question is, however, so phrased (namely, in the third person) that the Pharisees are able to give a ready answer without affirming that Jesus is himself the Christ. In fact, the idea that Jesus would be the Christ was repugnant to them. The expected ) 7 1 -1 9 0 0 Messiah) 6 1 -1 9 0 “tw://bible.?id=41.12.35|AUTODETECT|” (of which Christ is the Greek translation) was, indeed, the Son of David. This they knew, and this they taught 13 1 -1 9 0 “tw://bible.?id=41.12.35|AUTODETECT|” Mark 12:35) 6 1 -1 9 0 “tw://bible.?id=43.7.42|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=43.7.42|AUTODETECT|” John 7:42) 6 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” ). Moreover, in so far they were correct, for that is the teaching of Scripture 13 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” II Sam. 7:12) 6 1 -1 9 0 “tw://bible.?id=10.7.13|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=10.7.13|AUTODETECT|” 13) 6 1 -1 9 0 “tw://bible.?id=19.78.68-19.78.72|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=19.78.68-19.78.72|AUTODETECT|” Ps. 78:68 72) 6 1 -1 9 0 “tw://bible.?id=19.89.3|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=19.89.3|AUTODETECT|” 89:3) 6 1 -1 9 0 “tw://bible.?id=19.89.4|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=19.89.4|AUTODETECT|” 4) 6 1 -1 9 0 “tw://bible.?id=19.89.20|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=19.89.20|AUTODETECT|” 20) 6 1 -1 9 0 “tw://bible.?id=19.89.24|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=19.89.24|AUTODETECT|” 24) 6 1 -1 9 0 “tw://bible.?id=19.89.28|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=19.89.28|AUTODETECT|” 28) 6 1 -1 9 0 “tw://bible.?id=19.89.34-19.89.37|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=19.89.34-19.89.37|AUTODETECT|” 34 37) 6 1 -1 9 0 “tw://bible.?id=30.9.11|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=30.9.11|AUTODETECT|” Amos 9:11) 6 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” Mic. 5:2) 6 1 -1 9 0 0 ; etc.). But hearing ) 7 1 -1 9 0 0 Jesus) 6 1 -1 9 0 “tw://bible.?id=40.12.23|AUTODETECT|” called the Son of David, how they hated that! See ) 13 1 -1 9 0 “tw://bible.?id=40.12.23|AUTODETECT|” Matt. 12:23) 6 1 -1 9 0 “tw://bible.?id=40.12.24|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=40.12.24|AUTODETECT|” 24) 6 1 -1 9 0 “tw://bible.?id=40.21.15|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=40.21.15|AUTODETECT|” 21:15) 6 1 -1 9 0 “tw://bible.?id=40.21.16|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=40.21.16|AUTODETECT|” 16) 6 1 -1 9 0 0 . ) 6 1 3 8 0 “tw://bible.?id=43.18.36|AUTODETECT|” There was one more thing which these Pharisees knew. It was this, that Jesus had made no objections to the title Son of David. He had rebuked neither the disciples nor the children when they, by implication, had called him this. However, the air must be purified. The earthly ideas attached to the concept Son of David or Messiah must be removed. Cf. ) 13 1 -1 9 0 “tw://bible.?id=43.18.36|AUTODETECT|” John 18:36) 6 1 -1 9 0 0 . The time has arrived to prepare the audience for the idea that the title Son of David means more than was generally realized. The Pharisees must learn that David s Son is also David s ) 7 1 -1 9 0 0 Lord) 6 1 -1 9 0 0 . Not only is he man; he is also God! ) 6 1 3 8 0 0 Very wisely, in this instruction of the Pharisees, Jesus proceeds from the known to the unknown; that is, from that which they are willing to admit to that which is going to puzzle them. When he asks them, What is your opinion of the Christ? Whose son is he? ) 8 1 -1 9 0 0 they said to him, David s.) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 43 45. He said to them, How then does David, in the Spirit, call him Lord, saying:) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 The Lord said to my Lord,) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 Sit at my right hand) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 Until I put your enemies under your feet?) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 If David then calls him Lord, how is he his son?) 6 1 -1 9 0 0 ) 6 1 3 8 0 0 Explanation: ) 6 1 3 8 0 “tw://bible.?id=19.110.0|AUTODETECT|” a. The quotation is from ) 13 1 -1 9 0 “tw://bible.?id=19.110.0|AUTODETECT|” Ps. 110) 6 1 -1 9 0 0 (LXX 109):1. Between, on the one hand, the original Hebrew text faithfully reproduced in the LXX Greek text, and, on the other, Matthew s version, there is no ) 7 1 -1 9 0 0 essential) 6 1 -1 9 0 “tw://bible.?id=6.10.24|AUTODETECT|” difference. Whether, with the Hebrew and the LXX, one says, until I make your enemies a (foot)stool for your feet ; or, with Matthew (recording the words of Jesus) Until I put your enemies under your feet, in both cases the figure that results is that of an enemy lying before a person in the dust, so that the conqueror s feet can be placed upon his neck. Cf. ) 13 1 -1 9 0 “tw://bible.?id=6.10.24|AUTODETECT|” Josh. 10:24) 6 1 -1 9 0 0 . Complete triumph over every foe is assured ) 7 1 -1 9 0 0 by) 6 1 -1 9 0 0 the Lord ) 7 1 -1 9 0 0 to) 6 1 -1 9 0 0 the Lord. ) 6 1 3 8 0 0 b. Jesus ascribes this psalm (110) to David, and asserts that the latter wrote it in the Spirit, that is, by inspiration. ) 6 1 3 8 0 “tw://bible.?id=19.110.0|AUTODETECT|” c. By saying, What is your opinion of the Christ? & David calls him Lord, Jesus is stating that the One whom David calls Lord is the Christ. In other words, Jesus is declaring that ) 13 1 -1 9 0 “tw://bible.?id=19.110.0|AUTODETECT|” Ps. 110) 6 1 -1 9 0 “tw://bible.?id=44.2.34|AUTODETECT|” is a Messianic Psalm. It was so regarded also by Peter 13 1 -1 9 0 “tw://bible.?id=44.2.34|AUTODETECT|” Acts 2:34) 6 1 -1 9 0 “tw://bible.?id=44.2.35|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=44.2.35|AUTODETECT|” 35) 6 1 -1 9 0 “tw://bible.?id=46.15.25|AUTODETECT|” ), by Paul 13 1 -1 9 0 “tw://bible.?id=46.15.25|AUTODETECT|” I Cor. 15:25) 6 1 -1 9 0 0 ), and by the author of the Epistle to the Hebrews (1:13; cf. 10:13).��) -2 1 0 0 0 0 0 0 _ftnref24 10 1 -1 9 0 “#_ftn24” 767) 6 1 -1 9 0 0 �� ) 6 1 3 8 0 “tw://bible.?id=49.1.20-49.1.23|AUTODETECT|” d. In this psalm David is making a distinction between YHWH (Jehovah) and Adonai (for both of these see on 6:9). YHWH, then, is addressing David s Adonai; or, if one prefers, God is speaking to the Mediator. He is promising the Mediator such pre-eminence, power, authority, and majesty as would be proper only for One who, as to his person, from all eternity was, is now, and forever will be God. See ) 13 1 -1 9 0 “tw://bible.?id=49.1.20-49.1.23|AUTODETECT|” Eph. 1:20 23) 6 1 -1 9 0 “tw://bible.?id=50.2.5-50.2.11|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=50.2.5-50.2.11|AUTODETECT|” Phil. 2:5 11) 6 1 -1 9 0 “tw://bible.?id=58.2.9|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=58.2.9|AUTODETECT|” Heb. 2:9) 6 1 -1 9 0 “tw://bible.?id=66.5.1-66.5.10|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=66.5.1-66.5.10|AUTODETECT|” Rev. 5:1 10) 6 1 -1 9 0 “tw://bible.?id=66.12.5|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=66.12.5|AUTODETECT|” 12:5) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 e. Nevertheless this same exalted Lord is David s ) 7 1 -1 9 0 0 son) 6 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” 13 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” II Sam. 7:12) 6 1 -1 9 0 “tw://bible.?id=10.7.13|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=10.7.13|AUTODETECT|” 13) 6 1 -1 9 0 “tw://bible.?id=19.132.17|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=19.132.17|AUTODETECT|” Ps. 132:17) 6 1 -1 9 0 0 ). That ) 7 1 -1 9 0 0 Jesus) 6 1 -1 9 0 “tw://bible.?id=40.1.0|AUTODETECT|” satisfies this description is clear from ) 13 1 -1 9 0 “tw://bible.?id=40.1.0|AUTODETECT|” Matt. 1) 6 1 -1 9 0 “tw://bible.?id=42.1.32|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=42.1.32|AUTODETECT|” Luke 1:32) 6 1 -1 9 0 “tw://bible.?id=42.3.23-42.3.38|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=42.3.23-42.3.38|AUTODETECT|” 3:23 38) 6 1 -1 9 0 “tw://bible.?id=44.2.30|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=44.2.30|AUTODETECT|” Acts 2:30) 6 1 -1 9 0 “tw://bible.?id=45.1.3|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=45.1.3|AUTODETECT|” Rom. 1:3) 6 1 -1 9 0 “tw://bible.?id=55.2.8|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=55.2.8|AUTODETECT|” II Tim. 2:8) 6 1 -1 9 0 “tw://bible.?id=66.5.5|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=66.5.5|AUTODETECT|” Rev. 5:5) 6 1 -1 9 0 0 . This Christ is therefore both David s son and David s Lord. He is both human and divine, both man and God. ) 6 1 3 8 0 0 f. The words, If David then calls him Lord, how is he his son? do not mean, the Messiah cannot be David s son, but must mean, cannot be David s son ) 7 1 -1 9 0 0 merely) 6 1 -1 9 0 “tw://bible.?id=66.22.16|AUTODETECT|” in the sense of his descendant. He is far more than that. He is the root as well as the offspring of David 13 1 -1 9 0 “tw://bible.?id=66.22.16|AUTODETECT|” Rev. 22:16) 6 1 -1 9 0 “tw://bible.?id=23.11.1|AUTODETECT|” ; cf. ) 13 1 -1 9 0 “tw://bible.?id=23.11.1|AUTODETECT|” Isa. 11:1) 6 1 -1 9 0 “tw://bible.?id=23.11.10|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=23.11.10|AUTODETECT|” 10) 6 1 -1 9 0 0 ). ) 6 1 3 8 0 0 It is as if Jesus were saying to the Pharisees, You have found fault with me for accepting the praises of those who called me the Son of David. Bear in mind, then, that I am the Son of David in the most exalted sense, for David himself called me my Lord. Therefore whoever rejects me is rejecting David s Lord. Yet, Jesus is not as yet ) 7 1 -1 9 0 0 openly) 6 1 -1 9 0 0 telling the enemies that ) 7 1 -1 9 0 0 he) 6 1 -1 9 0 0 is indeed the Christ. That will come a little later. See 26:63, 64. ) 6 1 3 8 0 0 g. It is comforting to know that not only according to 21:42 (see on that passage) but also according to the present passage Jesus a few days before his most bitter agony was fully aware that the way of the cross would for him lead home, to the crown! ) 8 1 3 8 0 0 46. And no one was able to say a word in reply, nor from that day on did anyone dare to ask him another question.) 6 1 -1 9 0 0 Also in this final confrontation between Jesus and his enemies, who had tried to trip him up, Jesus had vanquished these foes so completely that rebuttal had become impossible. In fact, no one even dared to quiz him any more. ) 7 1 3 8 0 0 Summary of Chapter 22) 6 1 -1 9 0 0 ) 6 3 3 8 0 0 This chapter has two main parts: (1) the parable of The Marriage Feast of the King s Son (verses 1 14), and (2) Captious Questions and Authoritative Answers (verses 15 46). The first part consists of the last of a little group of three parables. It follows the parable of The Two Sons (21:28 32) and that of The Wicked Tenants (21:33 43). In unmistakable symbolism the third story illustration predicts not only the entrance of so-called undesirables into the kingdom (22:9, 10) as did the first of the three parables (21:31) and the destruction of those formerly favored (22:3 7a) as did the second parable (21:41) but also the burning of the foes city (verse 7b). The ancient covenant people s loss of special standing and their replacement by a much larger group consisting of people gathered from everywhere is either taught or implied in all three parables. ) A king gives a marriage for his son. He sends out invitations, and subsequently servants to call those who had been invited.

Since even then no one seems to be willing to come he sends other servants, this time with the urgent appeal, Look, I have prepared my banquet, my steers and fattened cattle have been butchered, and everything is ready; come to the wedding. When all of these entreaties are met by indifference and even by acts of hostility, the king destroys the murderers and sets fire to their city. ) The monarch, insisting that the wedding hall shall be filled with guests what a marvelous insight this trait affords into the loving heart of God! sends his servants to gather all they could find, good and bad alike. ) 6 1 3 8 0 “tw://bible.?id=45.13.14|AUTODETECT|” However, when he enters the hall he sees a man who, without any excuse, is not wearing a wedding robe. That man is cast into the most distant darkness. Sovereign love does not cancel human responsibility. To be saved one must put on Christ 13 1 -1 9 0 “tw://bible.?id=45.13.14|AUTODETECT|” Rom. 13:14) 6 1 -1 9 0 “tw://bible.?id=51.3.12-51.3.17|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=51.3.12-51.3.17|AUTODETECT|” Col. 3:12 17) 6 1 -1 9 0 0 ). ) 6 1 3 8 0 0 As a person travels through this life (verses 15 46) there are especially three questions he should ask himself. In ascending order of importance they are: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 “tw://bible.?id=45.13.0|AUTODETECT|” What is my duty toward the government? 13 1 -1 9 0 “tw://bible.?id=45.13.0|AUTODETECT|” Rom. 13) 6 1 -1 9 0 0 ); ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 “tw://bible.?id=18.14.14|AUTODETECT|” If I die shall I live again? 13 1 -1 9 0 “tw://bible.?id=18.14.14|AUTODETECT|” Job 14:14) 6 1 -1 9 0 “tw://bible.?id=19.116.12|AUTODETECT|” ); and What shall I render to the Lord for all his benefits toward me? 13 1 -1 9 0 “tw://bible.?id=19.116.12|AUTODETECT|” Ps. 116:12) 6 1 -1 9 0 0 ). Differently phrased these questions were put to Jesus. His answers were: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 Render to Caesar what is due to Caesar, and to God what is due to God, a statement with which neither the most emperor-loving Herodian nor the strictest Pharisee could find fault; ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 God is not the God of the dead but of the living, implying both immortality and bodily resurrection; and ) 7 1 -1 9 0 0 c.) 6 1 -1 9 0 0 (amounting to) You shall love the Lord your God with your whole being, and your neighbor as yourself. Spontaneous love is law s fulfilment. ) 6 1 3 8 0 “tw://bible.?id=19.110.1|AUTODETECT|” Jesus himself asked the most important question, If by David 13 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Ps. 110:1) 6 1 -1 9 0 0 ) the Christ is called Lord, how is Christ David s son? . Is Jesus Christ merely the final item of a line of descent; in other words, is he merely the proper subject for argumentation and debate? Or is he indeed our Lord, whom to love and to serve is life everlasting? ) -2 1 0 0 0 0 0 0 _ftn1 9 1 3 8 0 “#_ftnref1” 745 ) 6 1 -1 9 0 0 a certain king (A.V.). This is another instance of the pleonastic use of �������; see footnote 663 on p. 704. ) -2 1 0 0 0 0 0 0 _ftn2 10 1 3 8 0 “#_ftnref2” 746 ) 6 1 -1 9 0 0 Do not we also speak of ) 7 1 -1 9 0 0 wedding festivities) 6 1 -1 9 0 0 (plural) and ) 7 1 -1 9 0 0 a wedding feast) 6 1 -1 9 0 0 (singular)? In our language even the word wedding, used all by itself, can refer either to the solemnization of the marriage or to that plus the attendant festivities. The Dutch language avoids this ambiguity by differentiating between ) 7 1 -1 9 0 0 huwelijk) 6 1 -1 9 0 0 7 1 -1 9 0 0 huwelijksvoltrekking, h.inzegening) 6 1 -1 9 0 0 ) and ) 7 1 -1 9 0 0 bruiloft) 6 1 -1 9 0 0 , the latter word alone referring to the festivities on the day when a marriage materializes or on the anniversary of that day. ) -2 1 0 0 0 0 0 0 _ftn3 10 1 3 8 0 “#_ftnref3” 747 ) 6 1 -1 9 0 0 P. A. Micklem, ) 7 1 -1 9 0 0 St. Matthew, with Introduction and Notes) 6 1 -1 9 0 0 , London, 1917, p. 210. ) -2 1 0 0 0 0 0 0 _ftn4 10 1 3 8 0 “#_ftnref4” 748 ) 6 1 -1 9 0 0 Justice is thus done to both of the prefixes (��� and � here �) of the compound ��������, as well as to its base. ) -2 1 0 0 0 0 0 0 _ftn5 10 1 3 8 0 “#_ftnref5” 749 ) 6 1 -1 9 0 0 For the verb ������� (here aor. infin. ���������) and its synonyms see N.T.C. on the Gospel according to John, Vol. I, footnote 33 on p. 85. ) -2 1 0 0 0 0 0 0 _ftn6 10 1 3 8 0 “#_ftnref6” 750 ) 6 1 -1 9 0 0 On this last point 7 1 -1 9 0 0 e.) 6 1 -1 9 0 0 ) see W. M. Taylor, ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 pp. 155, 156. ) -2 1 0 0 0 0 0 0 _ftn7 10 1 3 8 0 “#_ftnref7” 751 ) 6 1 -1 9 0 “tw://bible.?id=60.2.15|AUTODETECT|” Note ������ 3rd per. sing. aor. indic. passive of �����; active in verse 34 and in ) 13 1 -1 9 0 “tw://bible.?id=60.2.15|AUTODETECT|” I Peter 2:15) 6 1 -1 9 0 0 , ) 7 1 -1 9 0 0 put to silence) 6 1 -1 9 0 “tw://bible.?id=46.9.9|AUTODETECT|” . The verb is used in ) 13 1 -1 9 0 “tw://bible.?id=46.9.9|AUTODETECT|” I Cor. 9:9) 6 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” I Tim. 5:18) 6 1 -1 9 0 0 with respect to the ) 7 1 -1 9 0 0 muzzling) 6 1 -1 9 0 “tw://bible.?id=41.1.25|AUTODETECT|” of oxen; in ) 13 1 -1 9 0 “tw://bible.?id=41.1.25|AUTODETECT|” Mark 1:25) 6 1 -1 9 0 “tw://bible.?id=42.4.35|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=42.4.35|AUTODETECT|” Luke 4:35) 6 1 -1 9 0 0 , as a command addressed to demons, ) 7 1 -1 9 0 0 Be silent) 6 1 -1 9 0 “tw://bible.?id=41.4.39|AUTODETECT|” ; and in ) 13 1 -1 9 0 “tw://bible.?id=41.4.39|AUTODETECT|” Mark 4:39) 6 1 -1 9 0 0 , as a similar order directed to the raging sea. ) -2 1 0 0 0 0 0 0 _ftn8 10 1 3 8 0 “#_ftnref8” 752 ) 6 1 -1 9 0 0 See Lenski, ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 834. ) -2 1 0 0 0 0 0 0 _ftn9 10 1 3 8 0 “#_ftnref9” 753 ) 6 1 -1 9 0 0 ����������� 3rd per. pl. aor. subjunctive of ��������, to set a ����� (trap, snare); cf. �������, ) 7 1 -1 9 0 0 to make fast, fix) 6 1 -1 9 0 0 . The English words ) 7 1 -1 9 0 0 fasten, fang, compact) 6 1 -1 9 0 0 may be related to this. ) -2 1 0 0 0 0 0 0 _ftn10 10 1 3 8 0 “#_ftnref10” 754 ) 6 1 -1 9 0 0 Josephus ) 7 1 -1 9 0 0 The Jewish War) 6 1 -1 9 0 0 II.117, 118; ) 7 1 -1 9 0 0 Antiquities) 6 1 -1 9 0 0 XVIII.23. ) -2 1 0 0 0 0 0 0 _ftn11 10 1 3 8 0 “#_ftnref11” 755 ) 6 1 -1 9 0 0 For way see on 21:32. ) -2 1 0 0 0 0 0 0 _ftn12 11 1 3 8 0 “#_ftnref12” N.T.C. ) 6 1 -1 9 0 0 W. Hendriksen, New Testament Commentary ) -2 1 0 0 0 0 0 0 _ftn13 9 1 3 8 0 “#_ftnref13” 756 ) 6 1 -1 9 0 0 Note �������, in which one can detect the word ����� law; hence, money or coin which by law entered into common use; currency; and ������, gen. of ������, tax or tribute; in this case poll tax. For this word see on 17:25, footnote 632 on p. 679. The entire expression therefore means coin by which the tribute or poll tax is paid, poll tax coin. The denarius was in fact minted with a view to the poll tax. ) -2 1 0 0 0 0 0 0 _ftn14 10 1 3 8 0 “#_ftnref14” 757 ) 6 1 -1 9 0 0 A Deissmann 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 252) correctly observes that in this passage Jesus showed no disrespect to the emperor but by distinguishing so sharply between Caesar and God made a tacit protest against the worship of the emperor. ) -2 1 0 0 0 0 0 0 _ftn15 10 1 3 8 0 “#_ftnref15” 758 ) 7 1 -1 9 0 0 Levirate) 6 1 -1 9 0 0 is from the Latin ) 7 1 -1 9 0 0 levir) 6 1 -1 9 0 0 (for devir; cf. Greek ����), a husband s brother; hence, brother-in-law. ) -2 1 0 0 0 0 0 0 _ftn16 9 1 3 8 0 “#_ftnref16” 759 ) 6 1 -1 9 0 0 Or: You are mistaken. The verb ������, in the active: ) 7 1 -1 9 0 0 to cause to wander;) 6 1 -1 9 0 0 here ��������, with middle sense, reminds one of a ) 7 1 -1 9 0 0 planet) 6 1 -1 9 0 0 or ) 7 1 -1 9 0 0 wanderer) 6 1 -1 9 0 0 . A grossly mistaken person is mentally ) 7 1 -1 9 0 0 wandering) 6 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn17 9 1 3 8 0 “#_ftnref17” 760 ) 6 1 -1 9 0 0 For the verb ���������� see on 7:28. ) -2 1 0 0 0 0 0 0 _ftn18 10 1 3 8 0 “#_ftnref18” 761 ) 6 1 -1 9 0 0 ���������� 3rd per. pl. aor. indic. passive of ������, here probably with middle sense: ) 7 1 -1 9 0 0 gathered (themselves) together, assembled themselves) 6 1 -1 9 0 0 . From the same verb is also ���������� (verse 41), gen. pl. perf. passive participle: ) 7 1 -1 9 0 0 having gathered themselves together, were gathered together) 6 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn19 10 1 3 8 0 “#_ftnref19” 762 ) 6 1 -1 9 0 0 The text, however, is not entirely certain. Some textual authorities omit the word. ) -2 1 0 0 0 0 0 0 _ftn20 10 1 3 8 0 “tw://bible.?id=42.10.25-42.10.28|AUTODETECT|” 763 ) 13 1 -1 9 0 “tw://bible.?id=42.10.25-42.10.28|AUTODETECT|” Luke 10:25 28) 6 1 -1 9 0 0 is a parallel only in a secondary sense. It parallels the summary of the law. But the circumstances are different and so is the story itself. ) -2 1 0 0 0 0 0 0 _ftn21 10 1 3 8 0 “#_ftnref21” 764 ) 6 1 -1 9 0 “tw://bible.?id=45.3.27|AUTODETECT|” The translation what kind of? is probably an unnecessary overrefinement. The adjective �����, generally (of) what kind? 13 1 -1 9 0 “tw://bible.?id=45.3.27|AUTODETECT|” Rom. 3:27) 6 1 -1 9 0 “tw://bible.?id=46.15.35|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=46.15.35|AUTODETECT|” I Cor. 15:35) 6 1 -1 9 0 “tw://bible.?id=60.1.11|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=60.1.11|AUTODETECT|” I Peter 1:11) 6 1 -1 9 0 “tw://bible.?id=44.23.34|AUTODETECT|” ; etc.), at times simply has the meaning which? or what? See also ) 13 1 -1 9 0 “tw://bible.?id=44.23.34|AUTODETECT|” Acts 23:34) 6 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn22 10 1 3 8 0 “#_ftnref22” 765 ) 6 1 -1 9 0 “tw://bible.?id=43.7.37|AUTODETECT|” Not only the comparative ������ (18:1; see footnote 638 on p. 686) can have the sense of a superlative, but so can also the positive �����, here fem. ������. Cf. ) 13 1 -1 9 0 “tw://bible.?id=43.7.37|AUTODETECT|” John 7:37) 6 1 -1 9 0 “tw://bible.?id=61.1.4|AUTODETECT|” . In the New Testament the superlative �������� is found only in ) 13 1 -1 9 0 “tw://bible.?id=61.1.4|AUTODETECT|” II Peter 1:4) 6 1 -1 9 0 0 , and there in the sense of very great. ) -2 1 0 0 0 0 0 0 _ftn23 10 1 3 8 0 “#_ftnref23” 766 ) 6 1 -1 9 0 0 In chapter 23 Jesus spoke to the crowds and to his disciples (23:1). Also to the scribes? See on 23:13. He did not ) 7 1 -1 9 0 0 converse) 6 1 -1 9 0 0 with them. ) -2 1 0 0 0 0 0 0 _ftn24 10 1 3 8 0 “#_ftnref24” 767 ) 6 1 -1 9 0 0 According to S.BK., Vol. IV., p. 452 ff. the Messianic character of this psalm was also accepted by the rabbis. )