ESV Global Study Bible :: Footnotes for Matthew 22

Matt. 22:1–14 The parable of the wedding feast describes the judgment of irresponsible religious leaders (see note on 21:43).

Matt. 22:1–2 wedding feast. In this case, a countrywide celebration that would have continued for several days. This “feast” represents enjoying fellowship with God in his kingdom.

Matt. 22:3 they would not come. To refuse a direct invitation from the king would be an extreme insult and a challenge to his authority.

Matt. 22:7 burned their city. An extreme punishment reserved for rebellion against the king; possibly an allusion to the future destruction of Jerusalem in a.d. 70.

Matt. 22:9 The wedding invitation to those not previously invited anticipates the spread of the gospel to the Gentiles (28:18–20; Acts 1:8; Rom. 1:16). See note on Matt. 15:24.

Matt. 22:11 a man who had no wedding garment. Everyone was invited, but proper wedding clothing was still expected. This proper clothing could have been either a special garment provided by the king (see Gen. 45:22; Est. 6:8–9; compare Ezek. 16:10–13) or a clean garment, symbolizing evidence of righteous works.

Matt. 22:13 weeping and gnashing of teeth. See note on 8:11–12.

Matt. 22:14 many are called . . . few are chosen. When the gospel is proclaimed, only those who are the elect respond with true faith (see 11:27; 24:22; 24; 31; 1 Cor. 1:24, 26–28; and notes on Rom. 8:29; 8:30).

Matt. 22:15 entangle. The Pharisees hope that Jesus will say something that will make him look guilty of breaking the law. They hope they can use this to bring him to the Romans for execution.

Matt. 22:16 Herodians. A loosely organized group that sought to advance the political and economic influence of the Herodian family (c. 37 b.c.–a.d. 93). Although the Herodians and the Pharisees were on different sides of many political and religious issues, they join forces here to combat what they see as a threat to their power and status.

Matt. 22:17 Is it lawful to pay taxes to Caesar, or not? All of Rome’s subjects were heavily taxed by the empire. Some Jews believed that paying any tax to pagan rulers contradicted God’s lordship over his people.

Matt. 22:18 Why put me to the test, you hypocrites? Jesus’ enemies thought that, if he said it was right to pay taxes, he would lose favor with the tax-burdened people, but if he said it was wrong, they could accuse him of rebellion against Rome.

Matt. 22:19 On one side of the silver denarius was a profile of Tiberius Caesar. The Latin inscription “Tiberius Caesar, son of the divine Augustus” was written around the coin’s perimeter. On the opposite side was a picture of the Roman goddess of peace, Pax, with the Latin inscription “High Priest.”

Matt. 22:21 render to Caesar . . . and to God. Jesus is not establishing a political kingdom in opposition to Caesar. His followers should pay taxes and obey civil laws. There are matters that belong to the realm of civil government and matters that belong to God’s realm. Jesus does not specify which matters belong in which realm. Many Christians today teach that, in general, civil government should allow freedom in matters of religious doctrine, worship, and beliefs about God, and the church should not try to use the power of government to enforce allegiance to any specific religious viewpoint.

Matt. 22:23 Sadducees (see note on 3:7) relied mainly on the first five books of the OT for doctrine. Thus, they did not believe in the resurrection, because this theme is developed more clearly in the later OT books (see Isa. 26:19; Dan. 12:2). They asked him a question in order to trap Jesus theologically. They hoped to make the idea of resurrection look ridiculous.

Matt. 22:24 Moses said. The Sadducees cite the OT law (Deut. 25:5–10; see Gen. 38:8): If a man dies without any children, the man’s brother must marry the widow and help her have a child. This child will grow up to support his mother in her old age.

Matt. 22:29–30 But are like angels in heaven who do not marry or have children. This teaching might at first seem discouraging to married couples who deeply love each other. Yet people will know their loved ones in heaven (see 8:11; Luke 9:30, 33).

Matt. 22:31–32 I am the God of Abraham, and . . . Isaac, and . . . Jacob. The present tense in the quotation from Ex. 3:6 shows that God was still in covenant relationship with the patriarchs, even though they had died centuries earlier. The Sadducees should recognize God’s power to raise the patriarchs and all of God’s people to enjoy his eternal covenant in a life beyond this one.

Matt. 22:35 A lawyer is an expert in the law; it is another term for “scribes of the Pharisees” (Mark 2:16; see Acts 23:9).

Matt. 22:36 the great commandment. The rabbis had an ongoing debate regarding which commandments were “light” and which were “weighty” (compare 23:23; see note on 5:19). The Law refers here to the entire OT.

Matt. 22:37–38 love the Lord your God . . . heart . . . soul . . . mind. This command from Deut. 6:5 was repeated twice daily by faithful Jews. It expresses the idea of total devotion to God. It includes the duty to obey the rest of God’s commandments (see Matt. 5:16–20). “Heart,” “soul,” and “mind” together refer to the whole person.

Matt. 22:39 You shall love your neighbor as yourself. See Lev. 19:18, 34.

Matt. 22:40 the Law and the Prophets. See note on 5:17.

Matt. 22:41–46 Jesus now asked the Pharisees about the long-awaited Messiah (the Christ), Whose son is he? Their reply, The son of David, reflected the common understanding that the Messiah would be a descendant of David (see 2 Sam. 7:12–14; Ps. 89:3–4; Isa. 11:1; Jer. 23:5). Jesus then cites Ps. 110:1, one of the messianic texts most quoted in the NT. In the psalm, David said that the coming Messiah (that is, David’s “son”) will not be just a special human descended from David. He will also be David’s Lord. The fact that the descendant (Jesus) would have a more prominent role and title than the ancestor (David) further indicates the uniqueness of the Messiah and the greater honor that is due him as the Son of God. Psalm 110 emphasizes the Messiah’s deity. The Messiah is to be God in the flesh (see John 1:14).