---
title: "Commentary Critical and Explanatory on the Whole Bible -  Matthew 22"
description: "CHAPTER 22   :-. PARABLE OF THE
MARRIAGE OF THE KING"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/matthew/22"
---

CHAPTER 22

. PARABLE OF THE
MARRIAGE OF THE KING'S
SON.
This is a different parable from
that of the Great Supper, in , &c., and is recorded by Matthew alone.

**2. The kingdom of heaven is like
unto a certain king, which made a marriage for his son**—"In
this parable," as TRENCH
admirably remarks, "we see how the Lord is revealing Himself in
ever clearer light as the central Person of the kingdom, giving here
a far plainer hint than in the last parable of the nobility of His
descent. There He was indeed the Son, the only and beloved one (), of the Householder; but here His race is royal, and He
appears as Himself at once the King and the King's Son (). The last was a parable of the Old Testament history; and
Christ is rather the last and greatest of the line of its prophets
and teachers than the founder of a new kingdom. In that, God appears
*demanding* something *from* men; in this, a parable of
grace, God appears more as *giving* something *to* them.
Thus, as often, the two complete each other: this taking up the
matter where the other left it." The "marriage" of
Jehovah to His people Israel was familiar to Jewish ears; and in this marriage is seen consummated in the Person of
Messiah "THE KING,"
Himself addressed as "GOD"
and yet as anointed by "HIS
GOD" with the oil of
gladness above His fellows. These apparent contradictions (see on ) are resolved in this parable; and Jesus, in claiming to
be this King's Son, *serves Himself Heir to all that the prophets
and sweet singers of Israel held forth as to Jehovah's ineffably near
and endearing union to His people.* But observe carefully, that
THE BRIDE
does not come into view in this parable; its design being to teach
certain truths under the figure of *guests* at a wedding *feast,*
and the want of a wedding *garment,* which would not have
harmonized with the introduction of the Bride.

**3. and sent forth his
servants**—representing all preachers of the Gospel.
**to call them that were
bidden**—here meaning the Jews, who were "bidden," from
the first choice of them onwards through every summons addressed to
them by the prophets to hold themselves in readiness for the
appearing of their King.
**to the wedding**—or the
marriage festivities, when the preparations were all concluded.
**and they would not come**—as
the issue of the whole ministry of the Baptist, our Lord Himself, and
His apostles thereafter, too sadly showed.

**4. my oxen and my fatlings are
killed, and all things are ready; come unto the marriage**—This
points to those Gospel calls *after* Christ's death,
resurrection, ascension, and effusion of the Spirit, to which the
parable could not directly allude, but when only it could be said,
with strict propriety, "that all things were ready."
Compare [1 Corinthians 5:7](../../../kjv/1-corinthians/5/7); [1 Corinthians 5:8](../../../kjv/1-corinthians/5/8),
"Christ our Passover is sacrificed for us; therefore, let us
keep the feast"; also [1 Corinthians 5:8](../../../kjv/1-corinthians/5/8), "I am the living bread which came down from heaven: if
any man eat of this bread, he shall live for ever: and the bread
which I will give is My flesh, which I will give for the life of the
world."

**5. But they made light of it, and
went their ways, one to his farm, another to his merchandise:**

**6. And the remnant took his
servants, and entreated them spitefully**—insulted them.
**and slew them**—These are
two different classes of unbelievers: the one simply *indifferent;*
the other absolutely *hostile*—the one, contemptuous *scorners;*
the other, bitter *persecutors.*

**7. But when the king**—the Great
God, who is the Father of our Lord Jesus Christ.
**heard thereof, he was
wroth**—at the affront put both on His Son, and on Himself who
had deigned to invite them.
**and he sent forth his
armies**—The *Romans* are here styled God's armies, just as
the Assyrian is styled "the rod of His anger" (), as being the executors of His judicial vengeance.
**and destroyed those
murderers**—and in what vast numbers did they do it!
**and burned up their city**—Ah!
Jerusalem, once "the city of the Great King" (), and even up almost to this time (); but now it is "*their* city"—just as our
Lord, a day or two after this, said of the temple, where God had so
long dwelt, "Behold *your* house is left unto you desolate"
([Matthew 23:38](../../../kjv/matthew/23/38))! Compare [Luke 19:43](../../../kjv/luke/19/43);
[Luke 19:44](../../../kjv/luke/19/44).

**8. The wedding is ready, but they
which were bidden were not worthy**—for how should those be
deemed worthy to sit down at His table who had affronted Him by their
treatment of His gracious invitation?

**9. Go ye therefore into the
highways**—the great outlets and thoroughfares, whether of town
or country, where human beings are to be found.
**and as many as ye shall find,
bid to the marriage**—that is, just as they are.

**10. So those servants went out into
the highways, and gathered together all as many as they found, both
bad and good**—that is, without making any distinction between
open sinners and the morally correct. The Gospel call fetched in
Jews, Samaritans, and outlying heathen alike. Thus far the parable
answers to that of "the Great Supper" (, &c.). But the distinguishing feature of our parable is
what follows:

**11. And when the king came in to see
the guests**—Solemn expression this, of that *omniscient
inspection of every professed disciple of the Lord Jesus* from age
to age, in virtue of which his true character will hereafter be
judicially proclaimed!
**he saw there a man**—This
shows that it is the judgment of *individuals* which is intended
in this latter part of the parable: the first part represents rather
*national* judgment.
**which had not on a wedding
garment**—The language here is drawn from the following
remarkable passage in [Zephaniah 1:7](../../../kjv/zephaniah/1/7);
[Zephaniah 1:8](../../../kjv/zephaniah/1/8): —"Hold thy peace
at the presence of the Lord God; for the day of the Lord is at hand:
for the Lord hath prepared a sacrifice, He hath bid 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 custom in the East of
presenting festival garments (see [Genesis 45:22](../../../kjv/genesis/45/22);
[2 Kings 5:22](../../../kjv/2-kings/5/22)), even though nor
clearly proved, Is certainly presupposed here. It undoubtedly means
something which they bring not of their own—for how could they have
any such dress who were gathered in from the highways
indiscriminately?—but which they *receive* as their
appropriate dress. And what can that be but what is meant by "putting
on the Lord Jesus," as "THE
LORD OUR
RIGHTEOUSNESS?" (See
[Psalms 45:13](../../../kjv/psalms/45/13); [Psalms 45:14](../../../kjv/psalms/45/14)).
Nor could such language be strange to those in whose ears had so long
resounded those words of prophetic joy: "I will greatly rejoice
in the Lord, my soul shall be joyful in my God; for He hath clothed
me with the garments of salvation, He hath covered me with the robe
of righteousness, as a bridegroom decketh himself with ornaments, and
as a bride adorneth herself with her jewels" ([Psalms 45:14](../../../kjv/psalms/45/14)).

**12. Friend, how camest thou in
hither, not having a wedding garment? And he was speechless**—being
self-condemned.

**13. Then said the king to the
servants**—the angelic ministers of divine vengeance (as in ).
**Bind him hand and
foot**—putting it out of his power to resist.
**and take him away, and cast
him into outer darkness**—So [Matthew 8:12](../../../kjv/matthew/8/12);
[Matthew 25:30](../../../kjv/matthew/25/30). The expression is
emphatic—"the darkness which is outside." To be "*outside*"
at all—or, in the language of [Matthew 25:30](../../../kjv/matthew/25/30), to be "*without*" the heavenly city,
excluded from its joyous nuptials and gladsome festivities—is sad
enough of itself, without anything else. But to find themselves not
only excluded from the brightness and glory and joy and felicity of
the kingdom above, but thrust into a region of "darkness,"
with all its horrors, this is the dismal retribution here announced,
that awaits the unworthy at the great day.
**there**—in that region
and condition.
**shall be weeping and gnashing
of teeth.** See on [Matthew 22:1](../../../kjv/matthew/22/1).

**14. For many are called, but few are
chosen**—So [Matthew 19:30](../../../kjv/matthew/19/30). See
on [Matthew 22:2](../../../kjv/matthew/22/2).
[Matthew 22:2](../../../kjv/matthew/22/2). ENTANGLING
QUESTIONS ABOUT TRIBUTE,
THE RESURRECTION, AND THE
GREAT COMMANDMENT,
WITH THE REPLIES. (
= [Mark 12:13-34](../../../kjv/mark/12/13-34); [Luke 20:20-40](../../../kjv/luke/20/20-40)).
For the exposition, see on [Luke 20:20-42](../../../kjv/luke/20/20-42).
[Luke 20:20-42](../../../kjv/luke/20/20-42). CHRIST
BAFFLES THE PHARISEES
BY A QUESTION ABOUT
DAVID AND MESSIAH.
( = [Mark 12:35-37](../../../kjv/mark/12/35-37); [Luke 20:41-44](../../../kjv/luke/20/41-44)).
For the exposition, see on [Luke 20:41-42](../../../kjv/luke/20/41-42).

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