Matthew Chapter 22 Matthew Henry Commentary Concise

The parable of the marriage feast. (1-14)
The Pharisees question Jesus as to the tribute. (15-22)
The question of the Sadducees as to the resurrection. (23-33)
The substance of the commandments. (34-40)
Jesus questions the Pharisees. (41-46)

Verses 1-14 The provision made for perishing souls in the gospel, is represented by a royal feast made by a king, with eastern liberality, on the marriage of his son. Our merciful God has not only provided food, but a royal feast, for the perishing souls of his rebellious creatures. There is enough and to spare, of every thing that can add to our present comfort and everlasting happiness, in the salvation of his Son Jesus Christ. The guests first invited were the Jews. When the prophets of the Old Testament prevailed not, nor John the Baptist, nor Christ himself, who told them the kingdom of God was at hand, the apostles and ministers of the gospel were sent, after Christ's resurrection, to tell them it was come, and to persuade them to accept the offer. The reason why sinners come not to Christ and salvation by him, is, not because they cannot, but because they will not. Making light of Christ, and of the great salvation wrought out by him, is the damning sin of the world. They were careless. Multitudes perish for ever through mere carelessness, who show no direct aversion, but are careless as to their souls. Also the business and profit of worldly employments hinder many in closing with the Saviour. Both farmers and merchants must be diligent; but whatever we have of the world in our hands, our care must be to keep it out of our hearts, lest it come between us and Christ. The utter ruin coming upon the Jewish church and nation, is here represented. Persecution of Christ's faithful ministers fills up the measure of guilt of any people. The offer of Christ and salvation to the Gentiles was not expected; it was such a surprise as it would be to wayfaring men, to be invited to a royal wedding-feast. The design of the gospel is to gather souls to Christ; all the children of God scattered abroad, Joh 10:16; 11:52. The case of hypocrites is represented by the guest that had not on a wedding-garment. It concerns all to prepare for the scrutiny; and those, and those only, who put on the Lord Jesus, who have a Christian temper of mind, who live by faith in Christ, and to whom he is all in all, have the wedding-garment. The imputed righteousness of Christ, and the sanctification of the Spirit, are both alike necessary. No man has the wedding-garment by nature, or can form it for himself. The day is coming, when hypocrites will be called to account for all their presumptuous intruding into gospel ordinances, and usurpation of gospel privileges. Take him away. Those that walk unworthy of Christianity, forfeit all the happiness they presumptuously claimed. Our Saviour here passes out of the parable into that which it teaches. Hypocrites go by the light of the gospel itself down to utter darkness. Many are called to the wedding-feast, that is, to salvation, but few have the wedding-garment, the righteousness of Christ, the sanctification of the Spirit. Then let us examine ourselves whether we are in the faith, and seek to be approved by the King.

○마22:1 혼인잔치의 비유

  마22:1 혼인잔치의 비유

마 22:1 예수께서 다시 비유로 대답하여 가라사대 

마 22:2 천국은 마치 자기 아들을 위하여 혼인 잔치를 베푼 어떤 임금과 같으니 

마 22:3 그 종들을 보내어 그 청한 사람들을 혼인 잔치에 오라 하였더니 오기를 싫어하거늘 

마 22:4 다시 다른 종들을 보내며 가로되 청한 사람들에게 이르기를 내가 오찬을 준비하되 나의 소와 살진 짐승을 잡고 모든 것 을 갖추었 으니 혼인 잔치에 오소서 하라 하였더니 

마 22:5 저희가 돌아보지도 않고 하나는 자기 밭으로 하나는 자기 상업차로 가고 

마 22:6 그 남은 자들은 종들을 잡아 능욕하고 죽이니

마 22:7 임금이 노하여 군대를 보내어 그 살인한 자들을 진멸하고 그 동네를 불사르고 

마 22:8 이에 종들에게 이르되 혼인 잔치는 예비되었으나 청한 사람들은 합당치 아니하니 

마 22:9 사거리 길에 가서 사람을 만나는대로 혼인 잔치에 청하여 오너라 한대 

마 22:10 종들이 길에 나가 악한 자나 선한 자나 만나는대로 모두 데려오니 혼인 자리에 손이 가득한지라 

마 22:11 임금이 손을 보러 들어올새 거기서 예복을 입지 않은 한 사람을 보고 

마 22:12 가로되 친구여 어찌하여 예복을 입지 않고 여기 들어왔느냐 하니 저가 유구무언이어늘 

마 22:13 임금이 사환들에게 말하되 그 수족을 결박하여 바깥 어두움에 내어 던지라 거기서 슬피 울며 이를 갊이 있으리라 하니 라 

마 22:14 청함을 받은 자는 많되 택함을 입은 자는 적으니라 

Verses 15-22 The Pharisees sent their disciples with the Herodians, a party among the Jews, who were for full subjection to the Roman emperor. Though opposed to each other, they joined against Christ. What they said of Christ was right; whether they knew it or not, blessed be God we know it. Jesus Christ was a faithful Teacher, and a bold reprover. Christ saw their wickedness. Whatever mask the hypocrite puts on, our Lord Jesus sees through it. Christ did not interpose as a judge in matters of this nature, for his kingdom is not of this world, but he enjoins peaceable subjection to the powers that be. His adversaries were reproved, and his disciples were taught that the Christian religion is no enemy to civil government. Christ is, and will be, the wonder, not only of his friends, but of his enemies. They admire his wisdom, but will not be guided by it; his power, but will not submit to it.

  마22:15 세금 내는 문제와 부활에 대하여

마 22:15 이에 바리새인들이 가서 어떻게 하여 예수로 말의 올무에 걸리게 할까 상론하고 

마 22:16 자기 제자들을 헤롯 당원들과 함께 예수께 보내어 말하되 선생님이여 우리가 아노니 당신은 참되시고 참으로써 하나님 의 도를 가르치시며 아무라도 꺼리는 일이 없으시니 이는 사람을 외모로 보지 아니하심이니이다 

마 22:17 그러면 당신의 생각에는 어떠한지 우리에게 이르소서 가이사에게 세를 바치는 것이 가하니이까 불가하니이까 한대 

마 22:18 예수께서 저희의 악함을 아시고 가라사대 외식하는 자들아 어찌하여 나를 시험하느냐 

마 22:19 셋돈을 내게 보이라 하시니 데나리온 하나를 가져 왔거늘 

마 22:20 예수께서 말씀하시되 이 형상과 이 글이 뉘 것이냐 

마 22:21 가로되 가이사의 것이니이다 이에 가라사대 그런즉 가이사의 것은 가이사에게 하나님의 것은 하나님께 바치라 하시니 

마 22:22 저희가 이 말씀을 듣고 기이히 여겨 예수를 떠나가니라 

Verses 23-33 The doctrines of Christ displeased the infidel Sadducees, as well as the Pharisees and Herodians. He carried the great truths of the resurrection and a future state, further than they had yet been reveled. There is no arguing from the state of things in this world, as to what will take place hereafter. Let truth be set in a clear light, and it appears in full strength. Having thus silenced them, our Lord proceeded to show the truth of the doctrine of the resurrection from the books of Moses. God declared to Moses that he was the God of the patriarchs, who had died long before; this shows that they were then in a state of being, capable of enjoying his favour, and proves that the doctrine of the resurrection is clearly taught in the Old Testament as well as in the New. But this doctrine was kept for a more full revelation, after the resurrection of Christ, who was the first-fruits of them that slept. All errors arise from not knowing the Scriptures and the power of God. In this world death takes away one after another, and so ends all earthly hopes, joys, sorrows, and connexions. How wretched are those who look for nothing better beyond the grave!

마 22:23 부활이 없다 하는 사두개인들이 그 날에 예수께 와서 물어 가로되 

마 22:24 선생님이여 모세가 일렀으되 사람이 만일 자식이 없이 죽으면 그 동생이 그 아내에게 장가들어 형을 위하여 후사를 세 울지니라 하였나이다 

마 22:25 우리 중에 칠 형제가 있었는데 맏이 장가들었다가 죽어 후사가 없으므로 그의 아내를 그 동생에게 끼쳐두고 

마 22:26 그 둘째와 세째로 일곱째까지 그렇게 하다가 

마 22:27 최후에 그 여자도 죽었나이다 

마 22:28 그런즉 저희가 다 그를 취하였으니 부활 때에 일곱 중에 뉘 아내가 되리이까 

마 22:29 예수께서 대답하여 가라사대 너희가 성경도 하나님의 능력도 알지 못하는고로 오해하였도다 

마 22:30 부활 때에는 장가도 아니가고 시집도 아니가고 하늘에 있는 천사들과 같으니라 

마 22:31 죽은 자의 부활을 의논할진대 하나님이 너희에게 말씀하신 바 

마 22:32 나는 아브라함의 하나님이요 이삭의 하나님이요 야곱의 하나님이로라 하신 것을 읽어 보지 못하였느냐 하나님은 죽은 자의 하나 님이 아니요 산자의 하나님이시니라 하시니 

마 22:33 무리가 듣고 그의 가르치심에 놀라더라 

Verses 34-40 An interpreter of the law asked our Lord a question, to try, not so much his knowledge, as his judgment. The love of God is the first and great commandment, and the sum of all the commands of the first table. Our love of God must be sincere, not in word and tongue only. All our love is too little to bestow upon him, therefore all the powers of the soul must be engaged for him, and carried out toward him. To love our neighbour as ourselves, is the second great commandment. There is a self-love which is corrupt, and the root of the greatest sins, and it must be put off and mortified; but there is a self-love which is the rule of the greatest duty: we must have a due concern for the welfare of our own souls and bodies. And we must love our neighbour as truly and sincerely as we love ourselves; in many cases we must deny ourselves for the good of others. By these two commandments let our hearts be formed as by a mould.

  마22:34 계명과 예수 출신에 대하여

마 22:34 예수께서 사두개인들로 대답할 수 없게 하셨다 함을 바리새인들이 듣고 모였는데 

마 22:35 그 중에 한 율법사가 예수를 시험하여 묻되 

마 22:36 선생님이여 율법 중에 어느 계명이 크니이까 

마 22:37 예수께서 가라사대 네 마음을 다하고 목숨을 다하고 뜻을 다하여 주 너의 하나님을 사랑하라 하셨으니 

마 22:38 이것이 크고 첫째 되는 계명이요 

마 22:39 둘째는 그와 같으니 네 이웃을 네 몸과 같이 사랑하라 하셨으니 

마 22:40 이 두 계명이 온 율법과 선지자의 강령이니라 

Verses 41-46 When Christ baffled his enemies, he asked what thoughts they had of the promised Messiah? How he could be the Son of David and yet his Lord? He quotes ( Psalms 110:1 ) . If the Christ was to be a mere man, who would not exist till many ages after David's death, how could his forefather call him Lord? The Pharisees could not answer it. Nor can any solve the difficulty except he allows the Messiah to be the Son of God, and David's Lord equally with the Father. He took upon him human nature, and so became God manifested in the flesh; in this sense he is the Son of man and the Son of David. It behoves us above all things seriously to inquire, "What think we of Christ?" Is he altogether glorious in our eyes, and precious to our hearts? May Christ be our joy, our confidence, our all. May we daily be made more like to him, and more devoted to his service.

마 22:41 바리새인들이 모였을 때에 예수께서 그들에게 물으시되 

마 22:42 너희는 그리스도에 대하여 어떻게 생각하느냐 뉘 자손이냐 대답하되 다윗의 자손이니이다 

마 22:43 가라사대 그러면 다윗이 성령에 감동하여 어찌 그리스도를 주라 칭하여 말하되 

마 22:44 주께서 내 주께 이르시되 내가 네 원수를 네 발 아래 둘 때까지 내 우편에 앉았으라 하셨도다 하였느냐 

마 22:45 다윗이 그리스도를 주라 칭하였은즉 어찌 그의 자손이 되겠느냐 하시니 

마 22:46 한 말도 능히 대답하는 자가 없고 그 날부터 감히 그에게 묻는 자도 없더라