A Brief Exposition of Matthew, Biblical commentary · Part · Chapter 22
CHAP. XXII.
The Parable of the marriage of the Kings son, to ver. 15. The Pharisees tempt Christ about tribute to Caesar, ver. 23. and the Sadduces tempt him about marriage in the resurrection, ver. 34. The Pharisees againe tempt him about the greatest commandement in the law, and our Lord trieth their skill in scripture, by a question about the Messiah.
Ver. 1. ANd Iesus answered, and spake again unto them by parables, and said,
2. The kingdom of heaven is like unto a certain king, which made a marriage for his son,
3. And sent for his servants to call them that were bidden to the wedding, and they would not come.
4. Again he sent forth other servants, saying, Tel them which are bidden, Behold, I have pr…pared my dinner: my oxen, and my fatlings are killed, and all things are ready: come unto the marriage.
5. But they made light of it, and went their wayes, one to his farm, another to his merchandise:
6. And the remnant took his servants, and intreated them spitefully, and flew them.
7. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burnt up their city.
THe scope of this parable is to set forth the manner of acceptance of the Gospel preached: some reject the offer altogether, some not only reject the offer, but do abuse, and persecute the church, and Preachers of the Gospel: some do joyn themselves in Truth into the fellowship of the Grace of God in Christ; and some do joyne themselves unto the church in hypocrisie, being onelyonly called externally, but not elected; all this is represented in a similitude of the marriage of the Kings son. In which parable or presupposed history, we are given to understand, 1. That communion and fellowship with Christ in all graces, in his church visible, dayly preached to the world, is like a feast, a marriage feast of the King's son, abounding in all meanes of life, and joy, and honour, ready prepared, and offered unto men liberally and freely to be bestowed on such as will receive the offer, as is described, vers. 1, 2, 3, 4.2. The acceptance, which the offer of the grace of Christ in the Gospel receiveth at the hands of many men, is like the meeting which was given to the invitation to the Kings feast; for many made sight account of the offered favour; every man preferring his own naughty matters unto the Kings grace tendred unto them, vers. 5. and some not only reject the offer, but also persecute and kill the preachers, as ver. 6.3. The rejecters of the Gospel of Gods grace in Christ, offered unto them in the gospel, and much more the persecutors of the Lords servants who make the offer, shall be served as these wicked and rebellious murderers were, that is, They shall be destroyed and perish in the just indignation of God, ver. 7.
Ver. 8. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.
9. Go ye therfore into the high wayes, and as many as ye shal find, bid to the marriage.
10. So those servants went out into the high-wayes, and gathered together all, as many as they found, both bad and good: and the wedding was furnished with guests.
From this part of the Parable, Learn, 1. Refuse the gospel who will, and oppose it who will, God shall not want a church; but shal have as many as he pleaseth, for the countenancing of his rich and free grace, and glorifying of Jesus Christ, some coming in to the gospel in truth, good guests; some coming in to the church in hypocrisie, bad guests, and all by the Ministry of Christs servants, represented by the furnishing of guests to the Kings marriage feast.
Ver. 11. And when the king came in to see the guests, he saw there a man which had not on a wedding garment.
12. And he saith unto him, Friend, how camest thou in hither, not having a wedding garment? And he was speechlesse.
13. Then said the king to his servants, Bind him hand and foot, and take him away, and cast him into utter darknesse: there shall be weeping and gnashing of teeth.
From this part, Learn, 1. That such as joyne themselves to the church in hypocrisie, and have no care to honour God by a holy life, flowing from faith and love toward Jesus Christ, shall be remarked and observed so particularly, that if there were but one, he shall not escape, but shall be condemned, and cast in hell, there to be tormented for ever, represented by the punishment of the man who came in to the feast, as a friend; but without a wedding garment, that is, without purpose or care to honour the marriage, or the Bridegroome, by a holy life proceeding from faith and love toward Christ.
Ver. 14. For many are called, but few are chosen.
The reason of this different manner of receiving the offer of the gospel is marked. Doct. The cause why some receive the grace of Christ offered in the Gospel, in a better manner then the multitude of others do, and do adorne the gospel by a holy conversation, flowing from faith and love to Jesus Christ, as the multitude of others do not, is not in the men themselves, but in the free grace and love of God electing some unto grace and glory, and leaving others to answer for their meeting given to this call; for, Many are called, saith he, but few are chosen.
Ver. 15. Then went the Pharisees, and took counsell how they might intangle him in his talk.
16. And they sent out unto him their disciples, with the Herodians, saying, Master, we know that thou art true, and teachest the wayes of God in truth, neither carest thou for any man: for thou regardest not the person of men.
This is Christs ran counter with the disciples of the Pharisees and Herodians; they go about either to make him odious to the people, if he should allow tribute, or make him seem an enemy to Cesar, if he should disallow it: Hence learn, 1. The enemies of Christ will not rest till they perish, but will assay one mean after another to draw inconveniencies upon him, and his followers: for here again, They take counsel how to intangle him in his talk, that they may have advantage of his words. 2. How close soever Christs enemies shall carry their plot, he will bring it forth to light; these men will not appear themselves, but send out and suborn others less suspected; for, They sent out their Disciples with the Herodians, men of the Court-religion, following Herods way, who was half an Idumean, and halfe a Jew, men subtil and politick, and fit to take advantage of words, if any thing should have escaped Christ to the seeming prejudice of Cesar, or his deputies. 3. It is admirable how fair a shew bloody adversaries of Christ may make of their great respect to Religion, of their estimation of upright Teachers, of their desire to grow in knowledge, from the love of truth, and such like, and yet intend nothing but to intangle, insnare, betray, and destroy Christ and his servants; for who can speake or pretend fairer then these men, saying, Master, we know that thou art true, &c. 4. How benummed and feared with an hot iron is the conscience of hypocrites, who being convinced of the truth of a mans doctrine, and of his honesty and fidelity, yet will not only not believe him, but also seek to destroy him, as these men give evidence. 5. The properties of a faithfull preacher are, first, He is a true and upright man, whose heart, and words, and wayes do agree; he teacheth not mens precepts and devises, nor his own dreams, but the wayes of God; secondly, He teacheth truth, in truth truly, for the right end, in sincerity, aiming to informe, and perswade men to imbrace truth; thirdly, His affections doe not make him wrest his commission, for fear or favour; fourthly, He careth not for the feare or favour of any man, so as to wrest the truth for any mans cause, but without partiality, or personal respects he delivereth the same truth equally unto all, not regarding the person of man.
Ver. 17 Tell us therfore, What thinkest thou? is it lawfull to give tribute unto Cesar, or not?
After their flattering insinuation they present the snare; wherein we learn, That it is an old cra…t of the devill, to labour to draw the Preachers of the Gospel in dislike either with the people, or with the magistrate, the one snare failing, then by the other; for thus they say, Is it lawfull to give tribute to Cesar, or not? thinking, if he said Yea, the people should have him as an adversary to the liberties of his native Kingdome: if he said, Not, he might be held guilty of treason and sedition.
Ver. 18 But Iesus perceived their wickednesse, and said, Why tempt ye me, ye hypocrites?
From C…ists answ…r, learn, 1. That it is impossible to deceive the Lord, he knoweth the hypocrite, whatsoever vision he puts on; for Jesus perceived their wickednesse. 2. He will let the hypocrite know sometime, that he will not be mocked: therfore saith he, Why tempt ye me, ye hypocrites?
Ver. 19. Shew me the tribute money. And they brought unto him a peny.
20. And he saith unto them, Whose is this image and superscription?
21. They say unto him, Cesars. Then saith he unto them, Render therfore unto Cesar, the things which are Cesars: and unto God, the things which are Gods.
By calling for the stamp of the tribute mony, and finding by the Im age and superscription of the money, that they had by agreement subjected themselves unto Cesar, and taken him for their King, and stricken coyne for his use, he concludeth the question as solved, and biddeth them, Give unto Cesar that which is Cesars, and unto God that which is Gods: Hence learn, 1. Where a Kingdome hath subjected themselves unto a King, and become his Subjects and tributaries, it is lawfull to pay tribute unto him; Give unto Cesar that which is his. 2. Christ is no enemy to Magistrayey, nor to civill rulers, but teacheth men to give therin their due; for, Give unto Cesar that which is Cesars, saith he: and therfore it is reason that magistrates be as carefull, that God have what is due to him, in Religion and obedience of his commands, as he is carefull that their due be given to them. 3. Men should so regard Kings and Rulers, as they do not mistake God, but respect, honour, and obey him above all; Therfore saith he, Give unto God, that which is Gods.
Ver. 22. When they had heard these words, they marvelled, and left him, and went their way.
They find themselves disappointed, and with a fruitlesse admiration of Christs wisdom, do depart. Doct. Christs adversaries in the end will find themselves mistaken in their vain hopes, which they have had to ensnare him, or his: and all that open the mouth against him shal be ashamed, as, These men marvelled, and went away.
Ver. 23. The same day came unto him the Sadduces, which say that there is no resurrection, and asked him,
24. Saying, Master, Moses said, if a man dye having no children, his brother shall marry his wife, and raise up seed unto his brother.
In Christs ran counter with the Sadduces, learn, 1. Christ will yoke, with all his adversaries, and will dispute with all Sectaries, and confound them; new exercises, new disputes, new contradictions, new temptations abide our Lord and his Church; for after the Pharisees and Herodians are gone, the Sadduces come. 2. It is a speciell policy of Satan to multiply his temptations one after another, so near in time as he can; for, The Sadduces came that day. 3. Multitudes of sects and schismes, is not new nor strange, but the just punishment of a corrupt Church; not onelyonly Pharisees and Herodians, but Sadduces also, set on by turn upon our Lord. 4. No errour so monstrous, but it will finde Patrons and Followers among them who do not follow Christ; for the beastly errour of the mortality of the Soul, and denying the Resurrection of the body, findeth here Sadduces to professe it.
Ver. 25. Now there were with us seven brethren, and the first when he had married a wife, deceased, and having no issue, left his wife unto his brother.
26. Likewise the second also, and the third, unto the seventh.
27. And last of all the woman died also.
28. Therefore in the resurrection, whose wife shall she be of the seven, for they all had her.
Because that in the resurrection the Sadduces conceived that every man is to return to his wordly estate and condition, as wife, children, and goods, and thus do see many absurdities follow, (as they apprehend) upon their own suspicion, therefore they reject this article of faith, and propound their conceit as an unanswerable doubt unto Christ. Hence learn, 1. The conceiving of spirituall things in a fleshly manner, is the ground of mistaking the truth, and setting up of errours and heresies, as appeareth in these Sadduces; they apprehend the doctrine of eternall life to be this, That the course of this temporary life shall be renewed and made perpetuall. 2. No man seemeth wiser in his own eyes then the blindest hereticks do; they conceive that Christ himself cannot answer their objections against the truth, and this imboldneth these Sadduces to dispute.
Ver. 29. Iesus answered, and said unto them, Ye do erre, not knowing the Scriptures, nor the Power of God.
30. For in the resurrection, they neither marry, nor are given in marriage; but are as the angels of God in heaven.
Christ confuteth them by Scripture. Doct. 1. If the Scriptures be not understood and believed, it cannot misse but errours will arise: for nothing else but this light can prevent or remove errours; for, They erred, not knowing the Scriptures. 2. It is necessary for quieting our minds in the truth of Gods Word, that we look onelyonly to the promise of God, and to his ability, to performe all what he hath promised; Therefore saith he, Ye erre, not knowing the Scriptures, nor the Power of God. 3. After the resurrection, we shall be set free from the infirmities whereunto now we are subject; and shall neither need meat, nor drink, nor marriage, but shall be upholden immediately of God, without means, as Angels are, and shall be imployed onelyonly in the immediate service of God, as the Angels of Heaven are.
Vers. 31. But as touching the Resurrection of the dead, have ye not read, that which was spoken unto you by God, saying,
32. I am the God of Abraham, and the God of Isaac, and the God of Iacob? God is not the God of the dead, but of the living.
Having reproved their errour, he confirmeth the true Doctrine by Scripture: Hence learn, 1. That no sufficient silencing of errour can be, till the contrary truth be made clear by Scripture; Therefore saith he, Have ye not read? 2. Whatsoever is said in the Scripture, should be taken as spoken unto us, and that by God; for, Have ye not read that which is spoken unto you by God? saith he. 3. Whatsoever the Scripture doth import, by good consequence is to be accounted for God… speech, and that which in reading should be so understood, as if it were expressed, as here Christ reckoneth, Concerning the Resurrection, have ye not read? saith he; for the Scripture doth not stand in letters or syllables, but in the sense of words, and in the truely inferred consequences from thence. 4. Whosoever are within the Covenant of Grace, whose God the Lord is by Covenant, they are sure to live in Heaven with God, after this life, and to have their bodies raised at last unto immortall life: because God is the Saviour and Redeemer, not of the soul of his Elect only, but also of the body; therefore there must be a resurrection of the body; for, God is not the God of the dead, but of the living: that is, His Covenant to be a mans God, will not suffer the man to perish in soul or body, but though temporall death overtake the body, yet the soul must live, and not die, but be for ever in a blessed condition with God, and the body must not alwayes remaine under the power of death, but must be raised at last to an immortall condition, that it may also live for eever by his Power, who hath proclaimed himselfe the Go… of his own people, and hath taken this stile, and will keep it for ever.
Ver. 33. And when the multitude heard this, they were astonished at his doctrine.
This is the issue of the Controversie, Doct. The end of disputation against the truth, is a further clearing of it, and glorifying of Christ; as here, The multitude were astonished at his Doctrine.
Ver. 34. But when the Phrisees had heard that he had put the Sadduces to silence, they were gathered together.
35. Then one of them which was a Lawyer, asked him a question, tempting him, and saying,
36. Master, which is the great commadement in the law?
This is a new rancounter with the Pharisees, who though they were refuted sundry times before, and had heard that the Sadduces were put to silence, yet they do resolve a new assay; and after consultation, do find out one of their learned Rabbies, thinking to give Christ some affront upon a disputable question concerning, What is the greatest Commandement in the Law? Doct. 1. In these perverse men, the blindnesse, the boldnesse, the obstinacy, the malice of Christs enemies is to be seen, they renew their onsets frequently, They gathered together, and sent out one to tempt him. 2. The adversaries of Christs grace will seem to be much for the Law, even when they are against the true end of the Law, that is, against forgivenesse of sin through Christ, which is the greatest matter of the word of God.
Ver. 37. Iesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soule, and with all thy mind.
38. This is the first and great Commandement.
Our Lord having to do with a proud hypocrite, puffed up with a conceit of his own righteousnesse, doth so answer him, as he sayeth out the spirituall meaning of the Law, that the man might see how short he came in the obedience thereof, and so doth teach us, 1. That the commandements are not obeyed, except the obedience proceed from love, this is imported, Thou shalt love the Lord. 2. The commands are not satisfied, except the whole man wholly in all things obey, with his whole mind, affections, and the strength of all the powers of soule and body; therefore, saith he, With all thy heart, soule, and mind. 3. To love God is the greatest command, because it is the Fountain of the obedience of all the commands; and also, because all the commands of the first Table are but branches, and evidences in part of our love to God. 4. The great commandment is not fulfilled, except a man in the sense of his short coming in love to God, seek for reconciliation with him, enter in a covenant of grace with him, and make use of his friendship, as of a reconciled God; therefore, saith he, Thou shalt love the Lord thy God. 5. The commandment of loving God with all our might, and adhering to him, as reconciled unto us, and made ours by covenant, is first to be looked unto, as being of greatest consequence; for, This is the first and great command, to love the Lord thy God.
Ver. 39. And the second is like unto it, Thou shalt love thy Neighbour as thy selfe.
The Pharisees asked of one commandment, and our Lord in his answer, giveth two, comprehending all: this commandment is called the second, because it is in the next room, after immediate worship of God to be looked unto, and because it is the summe of the second Table. It is called like unto the first, because it hath the same authority, it requireth like spirituall and constant obedience as the first, and must be joyned with the first, by such as would be found obedient unto the first; and herein the envy and malice of these Pharisees is taxed, who pretended to love God, and yet did hate the Saviour, his Son, and all peoples salvation, who must be saved onelyonly by him. Doct. 1. So many as professe love to God, must set themselves to love their Neighbour also, at his command; for he cannot love God, who will not love his Neighbour, therefore, saith he, The second is, Love thy Neighbour. 2. It is lawfull to love our selves, yea, it is a commanded duty after ou… love to God, and with our love to God, and from our love to God; that is to say, So as our love to our selves be not in the first room, which belongeth to God; so as our love to our selves be subordinate unto the love of God, and may make us forth-coming to the honour of God, and do not prejudge our love to God, but fu…ther the same: for the command which saith, Love thy Neighbour as thy selfe, saith, Love thy selfe, by a second and like command, depending on and flowing from the first. 3. A right ordered and measured love to our selves is the rule and measure of our love to our neighbour; the love of God must be preferred both to our selves and neighbour, so as we must not please our selves or our neighbour by displeasing God, but our love to God being fixed in the own place: then in reason, as we would have others to do unto us, do we also unto them: for, Thou shalt love thy neighbour as thy self, that is, Sincerely and constantly.
Ver. 40. On these two commandements hang all the Law and the Prophets.
The Pharisee did move the question, concerning the greatest commandement in the Law, meaning the moral Law; Christ having answered, telling him, that he had not only satisfied the question concerning the greatest commandement of the moral Law, but also had given him the summe of the whole Law, yea not only so, but also had given him the summe and scope of the whole Books of Scripture, wherupon doth hang the whole doctrine of Moses and the Prophets; On these two commandements saith he, hang all the Law and the Prophets; and so shall we find it to be, if we consider the matter: for the summe and scope of the Scriptures may be comprehended in these three: The first is, To shew us what duties the perfect Law of God requireth of us. The second is, To shew how being found short of our duties, and guilty of fearful transgressions of the Law, we may be reconciled with God. The third is, To shew how and by what rule we shall walke before God in new obedience: Now all these three will befound in Christs answer, and in these two great commandements; for, 1. In these great commands, the duty of perfect love is first enjoyned; for it is said, Love God with all thy heart; and thy neighbour as thy selfe. 2. Upon our presupposed short-coming in our duty, the seeking unto the covenant of reconciliation is insinuate, and injoyned in these words [thy God] Thou shalt love the Lord thy God. 3. After the covenanting there is injoyned an indeavour of sincere setting unto the obedience of the whole Law, with our heart, mind, and soul, Thou shalt love the Lord thy God, &c. and if the words be exponed thus, then indeed upon these two commands all the Doctrine of the Law and Prophets doth hang, as explications of them, and inducements, and directions unto the obedience of them.
Ver. 41. While the Pharisees were gathered together, Iesus asked them.
42. Saying, What think ye of Christ? Whose Son is he? They ay unto him, The son of David.
43. He saith unto them, How then doth David in spirit call him Lord, saying,
44. The LORD said unto my Lord, sit thou on my right hand, til I make thine enemies thy foot-stool.
45. If David then call him Lord, how is he his son?
Our Lord thinketh it not sufficient, wisely to answer the tempting questions of his adversaries, but he will also ask questions of them, to put them to shame, and so to humble them, and withall will shew forth his own God-head spoken of in scripture, if possibly some of them might beleeve and be saved; and howsoever, that his own might be edified. Doct. 1. As it is good to be zealous of the Law, so it is necessary to know the Messiah, who redeemeth men from the curse of the Law: for our Lord having answered the Pharisees question about the Law, asketh them, What think ye of Christ? 2. Christ is a very man lineally descended of David; for he is David's Son, so say even the Pharisees. 3. Christ is also very God; for he is David's Lord, equal with the Father, The Lord said to my Lord, saith David. 4. The son of David, and David's Lord distinguished from the Father; as one of the persons of the Godhead is but one person; for, David's God, and David's Son is here spoken of as one person. 5. Christ is Fellow-partner of divine glory with the Father, for, Sit thou at my right hand, saith the Father. 6. Christ shall not want enemies who shall oppose his kingdom; this is imported in, Thine enemies. 7. Christs enemies shal be put under his power; for it is said of the Father, Till I make thine enemies thy foot-stool. 8. There is but one divine power of the Son and Father; for as the Son reigneth in majesty over his enemies, so the Father putteth them down also; for, Sit thou, till I put them down, is; Reign thou, till this be done. 9. None can conciliat the speeches in scripture concerning Christ, except he who beleeveth and acknowlegeth him to be God and Man in one person; for if David call him Lord, how is he his son? no answer, but he is both God and Man.
Ver. 46. And no man was able to answer him a word, neither durst any man (from that day forth) aske him any moe questions.
The issue of this disputation is set down, to teach us, 1. That all Christ's enemies will be beaten in disputation, and put to silence: the force of divine Truth prudently put forth, is irresistible; therefore it is said, No man was able to answer him: 2. The conviction of Gods enemies may be expected, but the conversion of all the convicted can hardly be expected; for, They could not answer, and they durst not ask mo questions: there is all, we hear of no good use they make of this.