---
title: "Clarke"
description: "Verse Matthew 22:2. The kingdom of heaven — In Bereshith Rabba, sect. 62. fol. 60, there is a parable very similar to this, and another still more so in S"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/matthew/22"
---

Verse [Matthew 22:2](../../../kjv/matthew/22/2). ***The kingdom of heaven*** — In *Bereshith Rabba*, sect. 62. fol. 60, there is a parable very similar to this, and another still more so in *Sohar. Levit*. fol. 40. But these rabbinical parables are vastly ennobled by passing through the hands of our Lord. It appears from Luke, [Luke 14:15](../../../kjv/luke/14/15); c., that it was at an *entertainment* that this parable was originally spoken. It was a constant practice of our Lord to take the *subjects* of his discourses from the persons present, or from the *circumstances* of *times, persons*, and *places*. See [Matthew 16:6](../../../kjv/matthew/16/6) [John 4:7-10](../../../kjv/john/4/7-10); [John 6:26-27](../../../kjv/john/6/26-27); [John 7:37](../../../kjv/john/7/37). A preacher that can do so can never be at a loss for text or sermon.
***A marriage for his son*** — *A marriage feast*, so the word γαμους properly means. Or a feast of inauguration, when his son was put in possession of the government, and thus he and his new subjects became married together. See [1 Kings 1:5-9](../../../kjv/1-kings/1/5-9); [1 Kings 1:19](../../../kjv/1-kings/1/19); [1 Kings 1:25](../../../kjv/1-kings/1/25), c., where such a feast is mentioned.
From this parable it appears plain,
1. That the KING means the *great God*.
2. His SON, the *Lord Jesus*.
3. The MARRIAGE, his *incarnation*, or *espousing human nature*, by taking it into *union* with himself.
4. The MARRIAGE FEAST, the *economy* of the *Gospel*, during which men are *invited* to partake of the *blessings* purchased by, and consequent on, the *incarnation* and death of our blessed Lord.
5. By *those who* HAD BEEN *bidden*, or *invited*, [Matthew 22:3](../../../kjv/matthew/22/3), are meant the *Jews* in general, who had this *union* of Christ with human nature, and his *sacrifice* for sin, pointed out by various *rites, ceremonies*, and *sacrifices* under the law and who, by all the prophets, *had been* constantly invited to believe in and receive the promised Messiah.
6. By the SERVANTS, we are to understand the *first preachers* of the Gospel, proclaiming salvation to the Jews. JOHN the *Baptist* and the seventy disciples ([Luke 10:1](../../../kjv/luke/10/1),) may be here particularly intended.
7. By the OTHER SERVANTS, [Matthew 22:4](../../../kjv/matthew/22/4), the *apostles* seem to be meant, who, though they were to preach the Gospel to the whole world, yet were to begin at JERUSALEM ([Luke 24:47](../../../kjv/luke/24/47)) with the first offers of mercy.
8. By their *making light of it*, c., [Matthew 22:5](../../../kjv/matthew/22/5), is pointed out their *neglect* of this salvation, and their preferring *secular* *enjoyments*, c., to the kingdom of Christ.
9. By *injuriously* *using* some, and *slaying* others, of his servants, [Matthew 22:6](../../../kjv/matthew/22/6), is pointed out the persecution raised against the *apostles* by the *Jews*, in which some of them were martyred
. 10. By *sending forth* *his troops*, [Matthew 22:7](../../../kjv/matthew/22/7), is meant the *commission* given to the *Romans* against *Judea* and, *burning up their city*, the total destruction of Jerusalem by *Titus*, the son of *Vespasian*, which happened about *forty-one* years after.
On this parable it is necessary to remark,
1.That man was made at first in *union* with God.
2. That *sin* entered in, and *separated* between God and man.
3. That as there can be no *holiness* but in *union* with God, and no *heaven* without *holiness*, therefore he provided a way to *reconcile* and *reunite* man to himself.
4. This was effected by Christ's *uniting* himself to *human nature*, and giving his *Spirit* to those who *believe*.
5. That as the *marriage* *union* is the *closest*, the most *intimate, solemn*, and *excellent,* of all the connections formed among mortals, and that they who are thus united in the Lord are *one flesh* so that mystical *union* which is formed between God and the soul through Jesus Christ, by the Eternal Spirit, is the *closest*, most *intimate, solemn*, and *excellent*, that can be conceived; for he who is thus joined unto the Lord is *one spirit*.
6. This *contract* is made *freely*: no man can be *forced* to it, for it is a union of *will* to *will, heart* to *heart*; and it is by *willing* and *consenting* that we *come* unto God through his Son.
7. That if this *marriage* do not take place *here*, an eternal *separation* from God, and from the glory of his power, shall be the fearful consequence.
8. That there are *three* states in which men run the risk of living without God and losing their souls.
1st. That of a *soft, idle, voluptuous life*, wherein a man thinks of nothing but quietly to enjoy life, conveniences, riches, private pleasures, and public diversions. *They made light* *of it*.
2dly. That of a *man wholly taken up with agricultural* or *commercial* employments, in which the love of riches, and application to the *means* of acquiring them, generally stifle all thoughts of salvation. *One went to his own field, and another to* *his traffic*.
3dly. That of a man who is *openly unjust, violent,* and *outrageously wicked*, who is a *sinner by profession*, and not only *neglects* his salvation, but *injuriously* treats all those who bring him the Gospel of reconciliation. *Seizing his servants,* *they treated them injuriously*, &c.

Verse [Matthew 22:4](../../../kjv/matthew/22/4). ***Fatlings*** — τα σιτιστα Properly, *fatted rams*, or *wethers*. [2 Samuel 6:13](../../../kjv/2-samuel/6/13); [1 Chronicles 15:26](../../../kjv/1-chronicles/15/26).

Verse [Matthew 22:7](../../../kjv/matthew/22/7). ***But when the king*** — HIMSELF or, *this very king*. I have added εκεινος on the authority of *nine* of the most ancient MSS. and nearly one hundred others; the later *Syriac, six* copies of the *Itala*, and some of the *fathers*. Several printed editions have it, and *Griesbach* has received it into the text.

Verse [Matthew 22:8](../../../kjv/matthew/22/8). ***Were not worthy.*** — Because they *made light* of it, and *would not come*; preferring earthly things to heavenly blessings. Among the *Mohammedans*, refusal to come to a marriage feast, when invited, is considered a breach of the law of God. HEDAYAH, vol. iv. p. 91. Any one that shall be invited to a dinner, and does not accept the invitation, disobeys God, and his messenger: and any one who comes uninvited, you may say is a thief, and returns a plunderer.-*Mischat ul Mesabih*. It was probably considered in this light among all the oriental nations. This observation is necessary, in order to point out more forcibly the *iniquity* of the refusal mentioned in the text. A man may be said to be *worthy* of, or *fit* for, this marriage feast, when, *feeling* his *wretchedness* and *misery*, he comes to God in the way *appointed*, to get an entrance into the holiest, by the blood of Jesus.

Verse [Matthew 22:9](../../../kjv/matthew/22/9). ***Go ye therefore into the highways*** — διεξοδους των αδων, *cross* or *by-paths*; the places where *two* or *more* roads met in *one*, leading into the city, where people were coming together from various quarters of the country. St. Luke adds *hedges*, to point out the people to whom the apostles were sent, as either *miserable vagabonds*, or the most indigent poor, who were wandering about the country, or sitting by the sides of the ways and hedges, imploring relief. This verse points out the final *rejection* of the *Jews*, and the *calling* of the *Gentiles*. It was a custom among the Jews, when a rich man made a feast, to go out and invite in all destitute travellers. See in *Rab. Beracoth*, fol. 43.
***As many as ye shall find, bid to the marriage*** — God sends his salvation to every soul, that all may believe and be saved.

Verse [Matthew 22:10](../../../kjv/matthew/22/10). ***Gathered together all - both bad and good*** — By the preaching of the Gospel, multitudes of souls are gathered into what is generally termed the *visible Church* of Christ.
This *Church* is the FLOOR, where the *wheat* and the *chaff* are often mingled, [Matthew 3:12](../../../kjv/matthew/3/12).
The FIELD, where the *bastard wheat* and the *true grain* grow together, [Matthew 13:26-27](../../../kjv/matthew/13/26-27).
The NET, which collects of all kinds, both *good* and *bad*, [Matthew 13:48](../../../kjv/matthew/13/48).
The HOUSE in which the *wise* and *foolish* are found, [Matthew 25:1](../../../kjv/matthew/25/1), c.
And the FOLD, in which there are both *sheep* and *goats*, [Matthew 25:33](../../../kjv/matthew/25/33) &c.

Verse [Matthew 22:11](../../../kjv/matthew/22/11). ***When the king came*** — When God shall come to judge the world.
***Wedding garment*** — Among the orientals, long white robes were worn at public festivals; and those who appeared on such occasions with any other garments were esteemed, not only highly culpable, but worthy of punishment. Our Lord seems here to allude to [Zephaniah 1:7-8](../../../kjv/zephaniah/1/7-8), *The Lord hath prepared a* SACRIFICE, *he hath* BIDDEN *his guests.* *And it shall come to pass, in the day of the Lord's sacrifice,* *that I will* PUNISH *the princes, and the* KING'S CHILDREN, *and* ALL SUCH *as are clothed with* STRANGE APPAREL. The person who invited the guests prepared such a garment for each, for the time being; and with which he was furnished on *his application to the ruler* of the feast. It was this which made the conduct of the person mentioned in the text inexcusable; he might have had a proper marriage garment, if he had *applied* for it.
This *marriage feast* or *dinner* (the communication of the graces of the Gospel in this life) prepares for the *marriage supper* of the Lamb, [Revelation 19:7-9](../../../kjv/revelation/19/7-9), the enjoyment of eternal blessedness in the kingdom of glory. Now, as without *holiness* no man can see the Lord, we may at once perceive what our Lord means by the *marriage* *garment*- it is HOLINESS of *heart* and *life*: the text last quoted asserts that the *fine, white*, and *clean linen* (alluding to the marriage garment above mentioned) was an emblem of the RIGHTEOUSNESS of the SAINTS. Mark this expression: the *righteousness*, the whole *external* conduct; regulated according to the *will* and *word* of God. Of the SAINTS, the *holy persons*, whose souls were purified by the blood of the Lamb.

Verse [Matthew 22:12](../../../kjv/matthew/22/12). ***He saith unto him, Friend*** — Rather, *companion*: so εταιρε should be translated. As this man represents the state of a person in the visible Church, who neglects to come unto the master of the feast for a marriage garment, for the salvation which Christ has procured, he cannot be with any propriety called a *friend*, but may well be termed a *companion*, as being a *member* of the visible Church, and *present* at all those ordinances where Christ's *presence* and blessing are found, by all those who sincerely wait upon him for salvation.
***How camest thou in hither*** — Why profess to be called by my name while living without a preparation for my kingdom?
***He was speechless.*** — εφιμωθη, he was *muzzled*, or *gagged*. He had nothing to say in vindication of his neglect. There was a garment provided, but he neither put it on, nor applied for it. His conduct, therefore, was in the highest degree insulting and indecorous. As this man is the emblem, by general consent, of those who shall perish in the last day, may we not ask, without offence, Where does the doctrine of absolute *reprobation* or *preterition* appear in his case? If Christ had *never died for him,* or if he had *applied* for the *garment*, and was *refused*, might he not well have alleged this in behalf of his soul? - and would not the *just* God have listened to it? But there is not the smallest excuse for him: Christ died, the sacrifice was offered, for *him*; the ministers of the Gospel invited him; the Holy Spirit strove with *him*; he *might* have been *saved*, but he *was not*: and the *fault* lies so absolutely at his *own door* that the just God is vindicated in his conduct, while he sends him to hell, not for the lack of what he *could not get*, but for the lack of what he *might* *have had*, but either neglected or refused it.
***Then said the king to the servants*** — To the ministering angels, executors of the Divine will.
***Cast him into outer darkness*** — The Jewish marriages were performed in the night season, and the hall where the feast was made was superbly illuminated; the *outer darkness* means, therefore, the darkness on the *outside* of this festal hall; rendered still more gloomy to the person who was suddenly thrust out into it from such a profusion of light. See all this largely treated of on [Matthew 8:12](../../../kjv/matthew/8/12).

Verse [Matthew 22:14](../../../kjv/matthew/22/14). ***Many are called***, c.] This verse is wanting in one of Colbert's MSS., marked 33 in *Griesbach*. See the note on [Matthew 20:16](../../../kjv/matthew/20/16). Many are called by the preaching of the Gospel into the outward communion of the Church of Christ but few, comparatively, are chosen to dwell with God In glory, because they do not come to the master of the feast for a marriage garment-for that holiness without which none can see the Lord. This is an allusion to the Roman custom of raising their militia; all were mustered, but only those were chosen to serve, who were found proper. See the note on [Matthew 20:16](../../../kjv/matthew/20/16). Reader! examine thy soul, and make sure work for eternity!

Verse [Matthew 22:15](../../../kjv/matthew/22/15). ***In*****his*****talk.*** — εν λογω, *by discourse*: intending to ask him *subtle* and *ensnaring* questions; his answers to which might involve him either with the Roman government, or with the great Sanhedrin.

Verse [Matthew 22:16](../../../kjv/matthew/22/16). ***The Herodians*** — For an account of this sect, see the note on [Matthew 16:1](../../../kjv/matthew/16/1). The preceding parable had covered the Pharisees with confusion: when it was ended they *went out*, not to *humble* themselves before God, and deprecate the judgments with which they were threatened; but to *plot afresh* the destruction of their teacher. The depth of their malice appears,
1. In their *mode* of *attack*. They had often questioned our Lord on matters concerning *religion*; and his answers only served to increase *his* reputation, and *their* confusion. They now shift their ground, and question him concerning *state affairs*, and the question is such as *must* be answered; and yet the answer, to all human appearance, can be none other than what may be construed into a crime against the *people*, or against the *Roman government*.
2. Their profound *malice* appears farther in the *choice* of their *companions* in this business, viz. the *Herodians*. Herod was at this very time at Jerusalem, whither he had come to hold the passover. Jesus, being of Nazareth, which was in Herod's jurisdiction, was considered as his subject. Herod himself was extremely attached to the Roman emperor, and made a public profession of it: all these considerations engaged the Pharisees to unite the Herodians, who, as the Syriac intimates, were the *domestics of Herod*, in this infernal plot.
3. Their profound *malice* appears, farther, in the *praises* they gave our Lord. *Teacher, we know that thou art true, and teachest the way* *of God*. This was indeed the real character of our blessed Lord; and now they bear testimony to the *truth*, merely with the design to make it subserve their bloody purposes. Those whose hearts are influenced by the spirit of the wicked one never do *good*, but when they hope to accomplish *evil* by it. Men who praise you to your face are ever to be suspected. The *Italians* have a very expressive proverb on this subject: -
I have never known the sentiment in this proverb to fail; and it was notoriously exemplified in the present instance. *Flatterers*, though they speak the truth, ever carry about with them a *base* or *malicious* soul.
4. Their *malice* appears still farther in the *question* they propose. *Is it lawful to give* *tribute to Caesar, or not*? - [Matthew 22:17](../../../kjv/matthew/22/17).
The *constitution* of the Jewish republic, the *expectations* which they had of future glory and excellence, and the *diversity* of *opinions* which divided the Jews on this subject, rendered an answer to this question extremely difficult: -
1. In the presence of the *people*, who professed to have no other king but God, and looked on their *independence* as an essential point of their religion.
2. In the presence of the *Pharisees*, who were ready to stir up the people against him, if his decision could be at all construed to be contrary to their prejudices, or to their religious rights.
3. In the presence of the *Herodians*, who, if the answer should appear to be against Caesar's rights, were ready to inflame their master to avenge, by the death of our Lord, the affront offered to his master the emperor.
4. The answer was *difficult*, because of the *different sentiments* of the Jews on this subject; some maintaining that they *could not* *lawfully* pay tribute to a *heathen* governor: while others held that as they were now under this strange government, and had no power to free themselves from it, it was *lawful* for them to pay what they had not power to refuse.
5. The answer was *difficult*, when it is considered that multitudes of the people had begun *now* to receive Jesus as the promised Messiah, who was to be the *deliverer* of their nation from spiritual and temporal *oppression*, and therefore had lately sung to him the *Hosanna Rabba*: see [Matthew 21:9](../../../kjv/matthew/21/9). If then he should decide the question in *Caesar's favour*, what idea must the people have of him, either as *zealous* for the *law*, or as the *expected Messiah*? If *against* Caesar, he is ruined. Who that loved Jesus, and was not convinced of his sovereign wisdom, could help trembling for him in these circumstances?
Jesus opposes the depth of his *wisdom* to the depth of their *malice*, and manifests it: -
1. By *unmasking* them, and showing that he knew the very secrets of their hearts. *Ye* HYPOCRITES! *why* *tempt ye me*? i.e. *why do ye try me thus*? This must cover them with *confusion*, when they saw their motives thus discovered; and tend much to lessen their influence in the sight of the people, when it was manifest that they acted not through a desire to receive *information*, by which to regulate their conduct, but merely to ensnare and ruin him.
2. Christ shows his profound *wisdom* in not attempting to discuss the question at large; but settled the business by seizing a maxim that was common among all people, and acknowledged among the Jews, *That the prince who causes his image and titles to be stamped on* *the current coin of a country, is virtually acknowledged thereby* *as the governor*. See Maimon. Gezel. c. v. in Wetstein. When Sultan MAHMOUD, king of *Maveralnahar, Turquestan*, and the *Indies*, wished to seize on the dominions of SEIDEH, queen of Persia, who governed in the place of her young son *Megededde-vlet*, about A. D. 909, he sent an ambassador to her with the following order: *You* *must acknowledge me for your* KING, *cause the kootbah to be read*, i.e. *pray for me in all the mosques of the kingdom, and* GET YOUR MONEY *recoined, with the* IMPRESSION THAT IS ON MINE: thus denoting that she must become absolutely subject to him. See Bibliot. Orient. de Galand. p. 453. Esau Afghan carried his conquest into Bhatty, into the viceroyalty of Bengal, and caused the kootbah to be read, and coin to be struck in the name of the Emperor Akbar. Ayeen Akbery, vol. ii p. 5. See also p. 38,92,94,130,139,187.

Verse [Matthew 22:19](../../../kjv/matthew/22/19). ***They brought unto him a penny.*** — A *denarius*: probably the ordinary *capitation* tax, though the poll tax in the law, [Exodus 30:13-14](../../../kjv/exodus/30/13-14), was *half a shekel*, about *twice* as much as the *denarius*. The Roman denarius had the emperor's image with a proper legend stamped on one side of it. It was not therefore the sacred shekel which was to be paid for the repairs of the temple which was now demanded, but the regular tribute required by the Roman government.

Verse [Matthew 22:20](../../../kjv/matthew/22/20). ***Whose is this image and superscription?*** — He knew well enough *whose* they were; but he showed the excellency of his *wisdom*, 3dly, in making them answer to their *own confusion*. They came to *ensnare* our Lord in his discourse, and now they are *ensnared* in their own. He who digs a pit for his neighbour ordinarily falls into it himself.

Verse [Matthew 22:21](../../../kjv/matthew/22/21). ***They say unto him, Caesars.*** — The image was the *head* *of the emperor*; the *superscription*, his *titles*. JULIUS CAESAR was the *first* who caused his image to be struck on the Roman coin. *Tiberius* was emperor at this time.
***Render therefore unto Caesar*** — The conclusion is drawn from their own premises. You acknowledge this to be *Caesar's* coin; this coin is *current*, in your land; the currency of this coin shows the country to be *under* the Roman government; and your acknowledgment that it is Caesar's proves you have *submitted*. Don't therefore be *unjust*; but render to Caesar the things which you acknowledge to be his; at the same time, be not *impious*, but render unto God the thing's which belong to God.
This answer is full of consummate wisdom. It establishes the *limits*, regulates the *rights*, and distinguishes the *jurisdiction* of the two *empires* of *heaven* and *earth*. The *image* of *princes* stamped on their *coin* denotes that temporal things belong all to their government. The *image* of God stamped on the *soul* denotes that all its faculties and powers belong to the Most High, and should be employed in his service.
But while the earth is agitated and distracted with the question of political rights and wrongs, the reader will naturally ask, What does a man owe to *Caesar*? - to the *civil government* under which he lives? Our Lord has answered the question - *That which* IS *Caesar's*. But what is it that is Caesar's? 1. *Honour*. 2. *Obedience*. And 3. *Tribute*.
1. The civil government under which a man *lives*, and by which he is *protected*, demands his *honour* and *reverence*.
2. The *laws* which are made for the *suppression* of *evil doers*, and the maintenance of *good order*, which are calculated to promote the benefit of the *whole*, and the comfort of the *individual* should be religiously obeyed.
3. The government that charges itself with the *support* and *defence* of the *whole*, should have its *unavoidable* expenses, however great, repaid by the *people*, in whose behalf they are incurred; therefore we should pay *tribute*.
But remember, if *Caesar* should intrude into the *things* *of God*, coin a *new creed*, or broach a *new Gospel*, and affect to *rule* the *conscience*, while he rules the state, in these things Caesar is *not* to be obeyed; he is taking the *things of God*, and he must not get them. Give not therefore *God's things* to Caesar, and give not *Caesar's things* to God. That which belongs to the commonwealth should, on no account whatever, be devoted to religious uses; and let no man think he has pleased God, by giving that to charitable or sacred uses which he has purloined from the *state*. The tribute of half a shekel, which the law, ([Exodus 30:13-14](../../../kjv/exodus/30/13-14),) required every person above twenty years of age to pay to the temple, was, after the destruction of the temple, in the time of Vespasian, paid into the emperor's exchequer. This sum, *Melanethon* supposes, amounted annually to THREE TONS OF GOLD.

Verse [Matthew 22:22](../../../kjv/matthew/22/22). ***When they had heard*****these words,*****they marvelled*** — And well they might - never man spake like this man. By this decision, CAESAR is *satisfied*- he gets *his own* to the uttermost farthing. GOD is *glorified*- his *honour* is in *every* respect secured. And the PEOPLE are *edified*- one of the most difficult questions that could possibly come before them is answered in such a way as to *relieve* their *consciences*, and *direct* their *conduct*. See *L'Evangile* *Medite*, and see my discourse entitled, *The Rights of God and* *Caesar*.

Verse [Matthew 22:23](../../../kjv/matthew/22/23). ***The same day*** — Malice is ever *active*; let it be defeated ever so often, it returns to the charge. Jesus and his Gospel give no quarter to vice; the vicious will give no quarter to him or it.
***The Sadducees*** — For an account of these see on [Matthew 16:1](../../../kjv/matthew/16/1).

Verse [Matthew 22:24](../../../kjv/matthew/22/24). ***Raise up seed unto his brother.*** — This law is mentioned [Deuteronomy 25:5](../../../kjv/deuteronomy/25/5). The meaning of the expression is, that the children produced by this marriage should be reckoned in the *genealogy* of the *deceased* brother, and enjoy his estates. The word *seed* should be always translated *children* or *posterity*. There is a law precisely similar to this among the *Hindoos*.

Verse [Matthew 22:25](../../../kjv/matthew/22/25). ***Seven brethren*** — It is very likely that the Sadducees *increased* the number, merely to make the question the more difficult.

Verse [Matthew 22:28](../../../kjv/matthew/22/28). ***Whose wife shall she be of the seven?*** — The rabbins have said, That if a woman have two husbands in this world, she shall have the *first* only restored to her in the world to come. *Sohar. Genes*. fol. 24. The question put by these bad men is well suited to the mouth of a *libertine*. Those who live *without* God in the *world* have no *other god* than the *world*; and those who have not that happiness which comes from the enjoyment of God have no other pleasure than that which comes from the gratification of *sensual* appetites. The stream cannot rise higher than the spring: these men, and their *younger* brethren, *atheists, deists*, and *libertines* of all sorts, can form no idea of *heaven* as a place of *blessedness*, unless they can hope to find in it the *gratification* of their *sensual* desires. On this very ground Mohammed built his paradise.

Verse 29. ***Ye do err*** — Or, *Ye are deceived*- by your impure passions: *not knowing the scriptures*, which assert the resurrection: - *nor the miraculous power of God* (την δυναμιν του Θεου) by which it is to be effected. In *Avoda Sara*, fol. 18, *Sanhedrin*, fol. 90, it is said: "These are they which shall have no part in the world to come: Those who say, the Lord did not come from heaven; and those who say, the resurrection cannot be proved out of the law."
Their *deception* appeared in their supposing, that if there were a resurrection, men and women were to marry and be given in marriage as in this life; which our Lord shows is not the case: for men and women there shall be like the angels of God, immortal, and free from all human passions, and from those propensities which were to continue with them only during this *present state* of existence. There shall be no *death*; and consequently no need of marriage to maintain the population of the spiritual world.

Verse 31. ***Have ye not read*** — This quotation is taken from [Exodus 3:6](../../../kjv/exodus/3/6); [Exodus 3:16](../../../kjv/exodus/3/16); and as the *five books of Moses* were the only part of Scripture which the *Sadducees* acknowledged as Divine, our Lord, by confuting them from those books, proved the second part of his assertion, "Ye are ignorant of those very scriptures which ye profess to hold sacred."

Verse 32. ***I am the God of Abraham*** — Let it be observed, that Abraham was dead upwards of 300 years before these words were spoken to Moses: yet *still* God calls himself the *God of Abraham*, c. Now Christ properly observes that God is not the God of *the* *dead*, (that word being equal, in the sense of the Sadducees, to an *eternal annihilation*,) but of the *living* it therefore follows that, if he be the *God of Abraham, Isaac, and Jacob*, these are not *dead*, but *alive*; alive *with God*, though they had ceased, for some hundreds of years, to *exist among mortals*. We may see, from this, that our Lord combats and confutes *another* opinion of the Sadducees, viz. *that there is neither angel nor spirit*; by showing that the *soul* is not only immortal, but lives *with God*, even *while* the *body* is detained in the *dust* of the *earth*, which body is afterwards to be raised to life, and united with its soul by the *miraculous power of God*, of which *power* they showed themselves to be ignorant when they denied the *possibility* of a *resurrection*.

Verse 33. ***The multitude were astonished at his doctrine.*** — God uses the infidelity of some for the edification of others. Had no false doctrine been broached in the world, we had not seen the full evidence of the true teaching. The opposition of deists and infidels has only served to raise up men in behalf of the truth of God, who not only have refuted *them*, but shown, at the same time, that the sacred testimonies are infinitely amiable in themselves, and worthy of all acceptation. Truth always gains by being opposed.

Verse 34. ***They were gathered together.*** — επι το αυτο - *they came* *together with one accord*, or, *for the same purpose*; i.e. of *ensnaring* him in his *discourse*, as the Sadducees had done, [Matthew 22:23](../../../kjv/matthew/22/23).
The Codex Bezae and several of the *Itala* have επαυτον, *against him*. *Camen togidre into oon.*- Old MS. Eng, Bib.

Verse 35. ***A lawyer*** — νομικος, *a teacher of the law*. What is called *lawyer*, in the common translation, conveys a wrong idea to most readers: my old MS. renders the word in the same way I have done. These teachers of the law were the same as the *scribes*, or what Dr. Wotton calls *letter-men*, whom he supposes to be the same as the *Karaites*, a sect of the Jews who rejected all the *traditions of the elders*, and admitted nothing but the written word. See Wotton's Mishna, vol. i. p. 78. These are allowed to have kept more closely to the spiritual meaning of the law and prophets than the Pharisees did; and hence the question proposed by the lawyer, (Mark, [Mark 12:28](../../../kjv/mark/12/28), calls him *one of the scribes*,) or Karaite, was of a more spiritual or refined nature than any of the preceding.

Verse 36. ***Which*****is*****the great commandment*** — We see here *three* kinds of *enemies* and false accusers of Christ and his disciples; and *three* sorts of *accusations* brought against them.
1. The *Herodians*, or politicians and courtiers, who form their questions and accusations on the *rights* of the *prince*, and matters of *state,* [Matthew 22:16](../../../kjv/matthew/22/16).
2. The *Sadducees*, or *libertines*, who found theirs upon matters of *religion*, and *articles* of *faith*, which they did not credit, [Matthew 22:23](../../../kjv/matthew/22/23).
3. The *Pharisees, lawyers, scribes*, or *Karaites*, hypocritical pretenders to devotion, who found theirs on that *vital* and *practical godliness* (the love of God and man) of which they wished themselves to be thought the sole proprietors, [Matthew 22:36](../../../kjv/matthew/22/36).

Verse 37. ***Thou shalt love the Lord*** — This is a subject of the greatest importance, and should be well understood, as our Lord shows that the whole of *true religion* is comprised in thus loving God and our neighbour.
It may not be unnecessary to inquire into the literal meaning of the word *love*. αγαπη, from αγαπαω, *I love*, is supposed to be compounded either of αγαν and ποιειν, *to act vehemently* or *intensely*; or, from αγειν κατα παν, because *love* is *always* *active*, and will *act in every possible way*; for he who loves is, with all his affection and desire, carried forward to the beloved object, in order to possess and enjoy it. Some derive it from αγαν and παυεσθαι, *to be completely at rest*, or, *to be* *intensely satisfied*; because he who loves is *supremely contented* with, and *rests completely satisfied* in, that which he loves. Others, from αγαν and παω, because a person *eagerly* embraces, and *vigorously holds fast*, that which is the object of his love. Lastly, others suppose it to be compounded of αγαω, *I admire*, and παυομαι, *I rest*, because that which a man loves intensely he *rests* in, with *fixed admiration* and *contemplation*. So that genuine love *changes not*, but always *abides* steadily *attached* to that which is loved.
Whatever may be thought of these *etymologies*, as being either *just* or *probable*, one thing will be evident to all those who know what *love* means, that they throw much light upon the subject, and manifest it in a variety of striking points of view. The ancient author of a MS. Lexicon in the late French king's library, under the word αγαπη, has the following definition: σπαϚος προθεσις επι τη φιλια του φιλουμενου - Σομψυχια. "A pleasing surrender of friendship to a friend: - an identity or sameness of soul." A sovereign preference given to *one* above all others, present or absent: a *concentration* of all the thoughts and desires in a single object, which a man prefers to all others. Apply this definition to the love which God requires of his creatures, and you will have the most correct view of the subject. Hence it appears that, by *this love*, the soul *eagerly cleaves to,* *affectionately admires*, and *constantly rests* in God, supremely *pleased* and *satisfied* with him as its *portion*: that it acts *from* him, as its *author; for* him, as its *master*; and *to* him, as its *end*. That, *by* it, all the powers and faculties of the mind are *concentrated* in tho Lord of the universe. That, by it, the whole man is willingly surrendered to the Most High: and that, *through* it, an *identity*, or *sameness* of spirit with the Lord is acquired-the man being made a partaker of the Divine nature, having the mind in him which was in Christ, and thus dwelling in God, and God in him.
But what is implied in loving God *with all the heart, soul,* *mind, strength*, c., and when may a man be said to do this?
1. He loves God *with all his heart*, who loves nothing in *comparison* of him, and nothing but in *reference* to him: - who is ready to give up, do, or suffer any thing in order to please and glorify him:-who has in his heart neither *love* nor *hatred, hope* nor *fear,* *inclination*, nor *aversion, desire*, nor *delight*, but as they relate to God, and are regulated by him.
2. He loves God with *all his soul*, or rather, εν ολη τη ψυχη, *with all his life*, who is ready to give up *life* for his sake - to endure all sorts of torments, and to be deprived of all kinds of comforts, rather than dishonour God: - who employs *life* with all its comforts, and conveniences, to glorify God in, by, and through all: - to whom *life* and *death* are nothing, but as they come from and lead to God, From this Divine principle sprang the *blood of the* *martyrs*, which became the seed of the Church. *They overcame* *through the blood of the Lamb, and loved not their lives unto the* *death*. See [Revelation 12:11](../../../kjv/revelation/12/11).
3. He loves God with *all his strength* ([Mark 12:30](../../../kjv/mark/12/30) [Luke 10:27](../../../kjv/luke/10/27)) who *exerts* all the *powers* of his body and soul in the service of God: - who, for the glory of his Maker, spares neither *labour* nor *cost*- who sacrifices his time, body, health, ease, for the honour of God his Divine Master: - who employs in his service all his goods, his talents, his power, credit, authority, and influence.
4. He loves God with *all his mind* (*intellect*- διανοια) who applies himself only to *know* God, and his holy will: - who receives with submission, gratitude, and pleasure, the sacred truths which God has revealed to man: - who studies no *art* nor *science* but as far as it is necessary for the service of God, and uses it at all times to promote his glory - who forms no projects nor designs but in reference to God and the interests of mankind: - who banishes from his *understanding* and *memory* every useless, foolish, and dangerous thought, together with every *idea* which has any tendency to defile his soul, or turn it for a moment from the *centre* of eternal repose. In a word, he who sees God in all things - thinks of him at all times - having his mind continually fixed upon God, acknowledging him in all his ways - who begins, continues, and ends all his thoughts, words, and works, to the glory of his name: - this is the person who loves God with all his *heart, life, strength,* and *intellect*. He is crucified to the world, and the world to him: he lives, yet not he, but Christ lives in him. He beholds as in a glass the glory of the Lord, and is changed into the same image from glory to glory. Simply and constantly looking unto Jesus, the author and perfecter of his faith, he receives continual supplies of enlightening and sanctifying grace, and is thus fitted for every good word and work. O glorious state! far, far, beyond this description! which comprises an ineffable communion between the ever-blessed Trinity and the soul of man!

Verse 38. ***This is the first and great commandment.*** — It is so,
1. In its *antiquity*, being as old as the world, and engraven originally on our very nature.
2. In *dignity*; as directly and immediately proceeding front and referring to God.
3. In *excellence*; being the commandment of the new covenant, and the very spirit of the Divine adoption.
4. In *justice*; because it alone renders to God his due, prefers him before all things, and secures to him his proper rank in relation to them.
5. In *sufficiency*; being in itself capable of making men holy in this life, and happy in the other.
6. In *fruitfulness*; because it is the *root* of all commandments, and the fulfilling of the law.
7. In *virtue* and *efficacy*; because by this alone God reigns in the heart of man, and man is united to God.
8. In *extent*; leaving nothing to the creature, which it does not refer to the Creator.
9. In *necessity*; being absolutely *indispensable*.
10. In *duration*; being ever to be *continued* on earth, and never to be *discontinued* in heaven.

Verse 39. ***Thou shalt love thy neighbour*** — The love of our neighbour springs from the love of God as its *source*; is found in the love of God as its *principle, pattern*, and *end*; and the love of God is found in the love of our neighbour, as its effect, representation, and infallible *mark*. This love of our neighbour is a love of *equity, charity, succour*, and *benevolence*. We owe to our neighbour what we have a right to expect from *him*- "Do unto all men as ye would they should do unto you," is a positive command of our blessed Saviour. By this rule, therefore, we should *speak,* *think*, and *write*, concerning every soul of man: - put the best construction upon all the words and actions of our neighbour that they can possibly bear. By this rule we are taught to bear with, love, and forgive him; to rejoice in his felicity, mourn in his adversity, desire and delight in his prosperity, and promote it to the utmost of our power: instruct his ignorance, help him in his weakness, and risk even our life for his sake, and for the public good. In a word, we must do every thing in our power, through all the possible varieties of circumstances, for our neighbours, which we would wish them to do for us, were our situations *reversed*.
This is the religion of Jesus! How happy would Society be, were these two plain, rational precepts properly observed! *Love* ME, *and love thy* FELLOWS! Be unutterably happy in me, and be in perfect peace, unanimity, and love, among yourselves. Great fountain and dispenser of love! fill thy creation with this sacred principle, for his sake who died for the salvation of mankind!
On the nature of *self-love*, see [Matthew 19:19](../../../kjv/matthew/19/19).

Verse [Matthew 22:40](../../../kjv/matthew/22/40). ***On these two - hang all the law and the prophets.*** — They are like the first and last links of a chain, all the intermediate ones depend on them. True religion begins and ends in love to God and man. These are the two grand links that unite God to man, man to his fellows, and men again to God.
*Love is the fulfilling of the law*, says St. Paul, [Romans 13:10](../../../kjv/romans/13/10); for he who has the love of God in him delights to *obey* the Divine precepts, and to do all manner of kindness to men for God's sake.

Verse [Matthew 22:41](../../../kjv/matthew/22/41). ***While the Pharisees were gathered together*** — Jesus asks a question in his turn, utterly to confound them, and to show the *people* that the source of all the captious questions of his opponents was their ignorance of the prophecies relative to the Messiah.

Verse [Matthew 22:42](../../../kjv/matthew/22/42). ***What think ye of Christ?*** — Or, What are your thoughts concerning THE CHRIST - the Messiah; for to this title the emphatic *article* should always be added.
***Whose son is he?*** — From what *family* is he to spring?
***They say unto him*****, The son*****of David.*** — This was a thing well known among the Jews, and universally acknowledged, see [John 7:42](../../../kjv/john/7/42); and is a most powerful proof against them that the Messiah is come. Their families are now so perfectly *confounded* that they cannot trace back any of their genealogies with any degree of certainty: nor have they been capable of ascertaining the different families of their tribes for more than sixteen hundred years. Why, then, should the spirit of prophecy assert so often, and in such express terms, that Jesus was to come from the family of David; if he should only make his appearance *when* the public registers were all demolished, and it would be impossible to ascertain the family? Is it not evident that God designed that the Messiah should come at a time when the public genealogies might be inspected, to prove that it was he who was prophesied of, and that no other was to be expected? The evangelists, Matthew and Luke, were so fully convinced of the conclusiveness of this proof that they had recourse to the public registers; and thus proved to the Jews, from their own records, that Jesus was born of the family mentioned by the prophets. Nor do we find that a scribe, Pharisee, or any other, ever attempted to invalidate this proof, though it would have essentially subserved their cause, could they have done it. But as this has *not* been *done*, we may fairly conclude it was *impossible* to do it.

Verse [Matthew 22:43](../../../kjv/matthew/22/43). *How then doth David in spirit* (or *by the Spirit*- by the inspiration of the Spirit of God) *call him Lord? saying,*
**

Verse [Matthew 22:44](../../../kjv/matthew/22/44). ***The Lord*****(****יהוה**Yeve**or*****Jehovah*****)*****said unto my**********Lord*****, (****אדניע**Adni**or*****Adonai*****, my*****prop, stay, master*****,*****support*****),*****Sit thou on my right hand*** — Take the place of the greatest eminence and authority. *Till I make thine enemies thy* *footstool*- till I subdue both Jews and Gentiles under thee, and cause them to acknowledge thee as their *sovereign* and *Lord*. This quotation is taken from [Psalms 110:1](../../../kjv/psalms/110/1); and, from it, these two points are clear:
1. That David wrote it by the inspiration of God; and
2. That it is a prophetic declaration of the *Messiah*.

Verse [Matthew 22:45](../../../kjv/matthew/22/45). ***How is he his son?*** — As the Jews did not attempt to deny the conclusion of our Lord's question, which was, the Messiah is not only the son of David according to the flesh, but he is the *Lord* of David according to his Divine nature, then it is evident they could not. Indeed, there was no other way of invalidating the argument, but by denying that the prophecy in question related to Christ: but it seems the prophecy was so fully and so generally understood to belong to the Messiah that they did not attempt to do this; for it is immediately added, *No man was able to answer* *him a word*- they were completely nonplussed and confounded.

Verse [Matthew 22:46](../../../kjv/matthew/22/46). ***Neither durst any - ask him any more*****questions.**] "Thus," says Dr. Wotton, "our Lord put the four great sects of the Jews to silence, in one day, successively. The Herodians and Pharisees wanted to know whether they might lawfully pay tribute to Caesar or not. The Sadducees were inquisitive to know whose wife the woman should be of the seven brethren, in the resurrection, who had her to wife. Then comes the *scribe*, (or *karaite*,) who owned no authority beyond or besides the written law, and asked which was the great commandment in the law. This lawyer deserves to be mentioned here, because he not only acquiesced in, but commended, what our Lord had said in answer to his question." Wotton's Miscellaneous Discourses, vol. i. p. 78.
The Pharisees and Herodians were defeated, [Matthew 22:15-22](../../../kjv/matthew/22/15-22). The Sadducees were confounded, [Matthew 22:29-33](../../../kjv/matthew/22/29-33). The lawyers or karaites nonplussed, [Matthew 22:37-40](../../../kjv/matthew/22/37-40). And the Pharisees, &c., finally routed, [Matthew 22:41-46](../../../kjv/matthew/22/41-46). Thus did the *wisdom* of God triumph over the *cunning* of men.
From this time, we do not find that our Lord was any more troubled with their captious questions: their whole stock, it appears, was expended, and now they coolly deliberate on the most effectual way to get him murdered. He that resists the *truth* of God is capable of effecting the worst purpose of Satan.
The very important subjects of this chapter have been so amply discussed in the notes, and applied so particularly to their spiritual uses, that it does not appear necessary to add any thing by way of practical improvement. The explanation of the great command of the law is particularly recommended to the reader's notice. See on [Matthew 22:36-40](../../../kjv/matthew/22/36-40).

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