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Matthew Chapter
Twenty-two
Matthew 22
In chapter 22
their conduct with respect to the
invitations of grace is presented in its turn. The parable is therefore a
similitude of the kingdom of heaven. The purpose of God is to honour His Son by
celebrating His marriage. First of all the Jews
already invited
are bidden to
the marriage feast. They would not come. This was done during Christ's
lifetime. Afterwards
all things being ready
He again sends forth messengers
to induce them to come. This is the mission of the apostles to the nation
when
the work of redemption had been accomplished. They either despise the message
or slay the messengers. [1] The result is the destruction of those
wicked men and of their city. This is the destruction that fell upon Jerusalem.
On their rejection of the invitation
the destitute
the Gentiles
those who
were outside
are brought in to the feast
and the wedding is furnished with
guests. Another thing is now presented. It is true
that we have seen the
judgment of Jerusalem in this parable
but
as it is a similitude of the
kingdom
we have the judgment of that which is within the kingdom also. There
must be fitness for the occasion. For a wedding feast there must be a wedding
garment. If Christ is to be glorified
everything must be according to His
glory. There may be an outward entrance into the kingdom
a profession of
Christianity; but he who is not clothed with that which appertains to the feast
will be cast out. We must be clothed with Christ Himself. On the other hand
all is prepared-nothing is required. It was not the guest's part to bring
anything; the King provided all. But we must be imbued with the spirit of that
which is done. If there is any thought of what was suitable to a wedding feast
the need of a wedding garment to appear in would surely be felt: if not
the
honour of the King's Son has been forgotten. The heart was a stranger to it;
the man himself shall become so by the judgment of the King when He takes
cognizance of the guests who have come in.
Thus also grace has been shewn to Israel
and they are judged for
refusing the invitation of the great King to the marriage of His Son. And then
the abuse of this grace by those who appear to accept it is also judged. The
bringing in of the Gentiles is declared.
Here concludes the history of the judgment of Israel in
general
and of the character which the kingdom would assume.
After this (chap. 22:15
et seq.) the different classes
of the Jews come forward
each in turn. First
the Pharisees and the Herodians
(that is
those who favoured the authority of the Romans
and those who were
opposed to it) seek to entangle Jesus in His talk. The blessed Lord answers
them with that perfect wisdom that ever displayed itself in all He said and all
He did. On their part
it was pure wickedness manifesting a total want of
conscience. It was their own sin that had brought them under the Roman yoke-a
position contrary indeed to that which should have belonged to the people of
God on earth. Apparently therefore Christ must either become an object of
suspicion to the authorities
or renounce His claim to be the Messiah and
consequently the Deliverer. Who had occasioned this dilemma? It was the fruit
of their own sins. The Lord shews them that they had themselves accepted the
yoke. The money bore the mark of this: let them render it then to those unto
whom it belonged
and let them also-which they were not doing-render unto God
the things that were God's. He leaves them under the yoke which they were
obliged to confess they had accepted. He reminds them of the rights of God;
which they had forgotten. Such might moreover have been Israel's state
according to the establishment of power in Nebuchadnezzar
as a "spreading
vine of low stature."
The Sadducees come next before Him
and question Him as
to the resurrection
thinking to prove its absurdity. Thus
as the condition of
the nation had been exhibited in His discourse with the Pharisees
the unbelief
of the Sadducees is displayed here. They thought only of the things of this
world
seeking to deny the existence of another. But whatever the state of
degradation and subjection into which the people had fallen
the God of
Abraham
of Isaac
and of Jacob
changed not. The promises made to the fathers
remained sure
and the fathers were living to enjoy these promises hereafter.
It was the word and the power of God which were in question. The Lord maintains
them with power and evidence. The Sadducees were silenced.
The lawyers
struck with His reply
ask a question
which gives the
Lord occasion to extract from the whole law
that which
in the sight of God
is its essence
presenting thus its perfection
and that which-by whatever
means it may be reached-forms the happiness of those that walk in it. Grace
alone rises higher.
Here their questioning ceases. All is judged
all is
brought to light with respect to the position of the people
and the sects of
Israel; and the Lord has laid before them the perfect thoughts of God
respecting them
whether on the subject of their condition
of His promises
or
of the substance of the law.
It was now the Lord's turn to propose His question in
order to bring out His own position. He asks the Pharisees to reconcile the
title of Son of David with that of Lord which David himself gave Him
and that
in connection with the ascension of this same Christ to sit at the right hand
of God until God had made all His enemies His footstool
and established His
throne in Zion. Now this was the whole of Christ's position at that moment.
They were unable to answer Him
and no man durst ask Him any more questions. In
fact
to understand that Psalm
would have been to understand all the ways of
God with respect to His Son at the time they were going to reject Him. This
necessarily closed these discourses by shewing the true position of Christ
who
although the Son of David
must ascend on high to receive the kingdom
and
while waiting for it
sit at the right hand of God according to the rights
of His glorious Person-David's Lord
as well as David's Son.
There is another point of interest to be remarked here.
In these interviews and these discourses with the different classes of the
Jews
the Lord brings out the condition of the Jews on all sides with respect
to their relations with God
and then the position which He took Himself. He
first shews their national position towards God
as under responsibility to
Him
according to natural conscience and the privileges belonging to them. The
result would be their cutting off
and the bringing in of others into the
Lord's vineyard. This is chapter 21:28-46. He then exhibits their condition
with regard to the grace of the kingdom
and the introduction of Gentile
sinners. Here also the result is the cutting off and the destruction of the
city. [2] Afterwards the Herodians and the Pharisees
the friends of the Romans and their enemies
the pretended friends of God
bring out the true position of the Jews with respect to the imperial power of
the Gentiles and to God. In His interview with the Sadducees
He shews the
certainty of the promises made to the fathers
and the relationship in which
God stood to them in respect of life and resurrection. After this He puts the
real meaning of the law before the scribes; and then the position which He
took
Himself the Son of David
according to Psalm 110
which was linked with
His rejection by the leaders of the nation who stood around Him.
[1]
Contempt and violence are the two forms of the rejection of the testimony of
God
and of the true witness. They hate the one and love the other
or cleave
to the one and despise the other.
[2]
Observe here
that from chapter 21:28 to the end
we have the responsibility of
the nation looked at as in possession of their original privileges
according
to which they ought to have borne fruit. Not having done so
another is put in
their place. This was not the cause of the judgment which was
and yet is in a
more terrible way to be
executed on Jerusalem
and which even then
accomplished the destruction of the city. The death of Jesus
the last of those
who had been sent to look for fruit
brings judgment on His murderers (Matt.
21:33-41). The destruction of Jerusalem is the consequence of the rejection of
the testimony to the kingdom sent to call them in grace. In the first case
the
judgment was upon the husbandmen-the scribes
and chief priests
and leaders of
the people. The judgment executed on account of the rejection of the testimony
to the kingdom goes much farther (see chap. 22:7). Some despise the message
others ill-treat the messengers; and
grace being thus rejected
the city is
burned up
and its inhabitants cut off. Compare chap. 23:36
and see the
historical prophecy in Luke 21. The distinction is maintained in all three
gospels.
── John Darby《Synopsis of Matthew》
Matthew 22
Chapter Contents
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)
Commentary on Matthew 22:1-14
(Read Matthew 22:1-14)
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
John 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.
Commentary on Matthew 22:15-22
(Read Matthew 22:15-22)
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.
Commentary on Matthew 22:23-33
(Read Matthew 22:23-33)
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!
Commentary on Matthew 22:34-40
(Read Matthew 22:34-40)
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.
Commentary on Matthew 22:41-46
(Read Matthew 22:41-46)
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 Psalm 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.
── Matthew Henry《Concise Commentary on Matthew》
Matthew 22
Verse 2
[2] The
kingdom of heaven is like unto a certain king
which made a marriage for his
son
A king
who made a marriage feast for his son — So did God
when he brought his first - begotten into the world.
Verse 3
[3] And sent forth his servants to call them that were bidden to the wedding:
and they would not come.
Them that were invited — Namely
the Jews.
Verse 4
[4]
Again
he sent forth other servants
saying
Tell them which are bidden
Behold
I have prepared my dinner: my oxen and my fatlings are killed
and all
things are ready: come unto the marriage.
Fatlings —
Fatted beasts and fowls.
Verse 5
[5] But
they made light of it
and went their ways
one to his farm
another to his
merchandise:
One to his farm
another to his merchandise — One must mind what he has; another
gain what he wants. How many perish
by misusing lawful things!
Verse 7
[7] But when the king heard thereof
he was wroth: and he sent forth his armies
and destroyed those murderers
and burned up their city.
The king sending forth his troops — The Roman armies employed of God for that purpose.
Destroyed those murderers — Primarily the Jews.
Verse 8
[8] Then
saith he to his servants
The wedding is ready
but they which were bidden were
not worthy.
Go into the highways — The word properly signifies
the by-ways
or turnings of the road.
Verse 10
[10] So
those servants went out into the highways
and gathered together all as many as
they found
both bad and good: and the wedding was furnished with guests.
They gathered all — By
preaching every where.
Verse 11
[11] And
when the king came in to see the guests
he saw there a man which had not on a
wedding garment:
The guest —
The members of the visible Church.
Verse 12
[12] And
he saith unto him
Friend
how camest thou in hither not having a wedding
garment? And he was speechless.
A wedding garment —
The righteousness of Christ
first imputed
then implanted. It may easily be
observed
this has no relation to the Lord's Supper
but to God's proceeding at
the last day.
Verse 14
[14] For
many are called
but few are chosen.
Many are called; few chosen — Many hear; few believe. Yea
many are members of the visible
but few of
the invisible Church. Matthew 20:16.
Verse 15
[15] Then
went the Pharisees
and took counsel how they might entangle him in his talk.
Verse 16
[16] And
they sent out unto him their disciples with the Herodians
saying
Master
we
know that thou art true
and teachest the way of God in truth
neither carest
thou for any man: for thou regardest not the person of men.
The Herodians were a set of men peculiarly
attached to Herod
and consequently zealous for the interest of the Roman
government
which was the main support of the dignity and royalty of his
family.
Thou regardest not the person of men — Thou favourest no man for his riches or greatness.
Verse 17
[17] Tell
us therefore
What thinkest thou? Is it lawful to give tribute unto Caesar
or
not?
Is it lawful to give tribute to Cesar? — If he had said
Yes
the Pharisees would have accused him to the people
as a betrayer of the liberties of his country. If he had said
No
the
Herodians would have accused him to the Roman governor.
Verse 18
[18] But
Jesus perceived their wickedness
and said
Why tempt ye me
ye hypocrites?
Ye hypocrites —
Pretending a scruple of conscience.
Verse 20
[20] And
he saith unto them
Whose is this image and superscription
The tribute money — A
Roman coin
stamped with the head of Cesar
which was usually paid in tribute.
Verse 21
[21] They
say unto him
Caesar's. Then saith he unto them
Render therefore unto Caesar
the things which are Caesar's; and unto God the things that are God's.
They say to him
Cesar's — Plainly acknowledging
by their having received his coin
that they were
under his government. And indeed this is a standing rule. The current coin of
every nation shows who is the supreme governor of it. Render therefore
ye
Pharisees
to Cesar the things which ye yourselves acknowledge to be Cesar's:
and
ye Herodians
while ye are zealous for Cesar
see that ye render to God
the things that are God's.
Verse 23
[23] The
same day came to him the Sadducees
which say that there is no resurrection
and asked him
Verse 24
[24]
Saying
Master
Moses said
If a man die
having no children
his brother shall
marry his wife
and raise up seed unto his brother.
Verse 25
[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:
Now there were with us seven brethren — This story seems to have been a kind of common-place objection
which no
doubt they brought upon all occasions.
Verse 29
[29]
Jesus answered and said unto them
Ye do err
not knowing the scriptures
nor
the power of God.
Ye err
not knowing the Scriptures — Which plainly assert a resurrection.
Nor the power of God — Which is well able to effect it. How many errors flow from the same
source?
Verse 30
[30] For
in the resurrection they neither marry
nor are given in marriage
but are as
the angels of God in heaven.
They are as the angels — Incorruptible and immortal. So is the power of God shown in them! So
little need had they of marriage!
Verse 31
[31] But
as touching the resurrection of the dead
have ye not read that which was
spoken unto you by God
saying
Have ye not read —
The Sadducees had a peculiar value for the books of Moses. Out of these
therefore our Lord argues with them.
Verse 32
[32] I am
the God of Abraham
and the God of Isaac
and the God of Jacob? God is not the
God of the dead
but of the living.
I am the God of Abraham — The argument runs thus: God is not the God of the dead
but of the
living: (for that expression
Thy God
implies both benefit from God to man
and duty from man to God) but he is the God of Abraham
Isaac
and Jacob:
therefore
Abraham
Isaac
and Jacob are not dead
but living. Therefore
the
soul does not die with the body. So indeed the Sadducees supposed
and it was
on this ground that they denied the resurrection. Exodus 3:6.
Verse 33
[33] And
when the multitude heard this
they were astonished at his doctrine.
At his doctrine — At
the clearness and solidity of his answers.
Verse 34
[34] But
when the Pharisees had heard that he had put the Sadducees to silence
they
were gathered together.
Verse 35
[35] Then
one of them
which was a lawyer
asked him a question
tempting him
and
saying
A scribe asking him a question
trying him — Not
as it seems
with any ill design: but barely to make a farther
trial of that wisdom
which he had shown in silencing the Sadducees.
Verse 37
[37]
Jesus said unto him
Thou shalt love the Lord thy God with all thy heart
and with
all thy soul
and with all thy mind.
Verse 39
[39] And
the second is like unto it
Thou shalt love thy neighbour as thyself.
Verse 42
[42]
Saying
What think ye of Christ? whose son is he? They say unto him
The Son of
David.
Verse 43
[43] He
saith unto them
How then doth David in spirit call him Lord
saying
How doth David then by the Spirit — By inspiration
call him Lord? If he be merely the son (or descendant)
of David? If he be
as you suppose
a mere man
the son of a man?
Verse 44
[44] The
LORD said unto my Lord
Sit thou on my right hand
till I make thine enemies
thy footstool?
The Lord said to my Lord — This his dominion
to which David himself was subject
shows both the
heavenly majesty of the king
and the nature of his kingdom.
Sit thou on my right hand — That is
remain in the highest authority and power. Psalms 110:1.
Verse 46
[46] And
no man was able to answer him a word
neither durst any man from that day forth
ask him any more questions.
Neither durst any question him any more — Not by way of ensnaring or tempting him.
── John Wesley《Explanatory Notes on
Matthew》
Chapter 22. The
Wedding Feast
Caesar's to Caesar
God's to God
I. Parable of a Prince's Wedding Feast
II. Wise Reply to Tricky Questions
III. The Essence of the Greatest Commandment
── Chih-Hsin Chang《An Outline of The New Testament》
The Wedding Feast (Mt 22:1-14)
INTRODUCTION
1. We come to the third of three parables Jesus told when challenged by the religious leaders in the temple during His last week... a. "The Two Sons" was told in regards to their rejection of John the Baptist - Mt 21:28-32 b. "The Wicked Vinedressers" described how God would reject them because they had rejected His prophets
and ultimately His own Son! - Mt 21:33-46 c. In "The Wedding Feast"
the wickedness and rebelliousness of the religious leaders is even more vividly described - Mt 22:1-14 2. In "The Wedding Feast"
the Lord is revealing Himself and the nature of their rejection more clearly than He did in the previous parable... a. There He was indeed the son; but here He is a royal son b. There they were rejecting what they rightfully owed by way of contract; but here they are rejecting kindness which had been graciously offered to them! 3. In this parable
we also see an expansion of the element of Divine Judgment... a. The previous parable described judgment upon Israel God's Son b. So does this parable
but it also describes judgment upon those who have accepted the King's invitation
yet not in the way it was intended to be received! [Let's read the parable beginning in Mt 22:1 (READ). Now let's spenda few moments taking a closer look...] I. THE PARABLE ANALYZED
A. AN INVITATION SPURNED (1-10) 1. The kingdom of heaven is likened to a wedding feast - Mt 22:1-2
a. Isaiah had used the figure of a feast to prophecy of the Messianic age - Is 25:6 b. The Book of Revelation describes a future marriage of the Lamb and His Bride - Re 19:7 2. And yet the invitation is spurned... a. By those indifferent - Mt 22:3-5 b. By those rebellious - Mt 22:6 -- Jesus may have reference here to the Jewish nation
as He did in the parable of "The Wicked Vinedressers" - Mt 21:33-46
3. The King's furious reaction - Mt 22:7 a. Those who had so callously rejected His invitation
abused His servants
are themselves destroyed b. Many understand this to be a prophecy of the destruction of Jerusalem 70 A . D. - Lk 19:41-44 4. The invitation is extended to others - Mt 22:8-10 a. As in the parable of "The Wicked Vinedressers"
the opportunity to enjoy the blessings of the kingdom of God extended to others - Mt 21:43 b. This has reference to the offer of the gospel and the kingdom to the Gentiles - cf. also Mt 8:5-12 B. A GUEST IMPROPERLY ATTIRED (11-14) 1. Without a wedding garment - Mt 22:11-12 a. It was customary for the hosts to provide their guests suitable apparel b. To not wear the provided garment showed a lack of respect and appreciation c. No real excuse could be offered for not wearing one ("he was speechless") 2. The King's furious reaction - Mt 22:13 a. The seriousness of the insult is seen in the reaction of the king b. The punishment described is similar to that found in other parables - Mt 13:42
50 3. Jesus' conclusion - Mt 22:14 a. This summarizes the main point of the entire parable b. The invitation (call) of God is extended to many
but few receive it in such a way to be among the "chosen" [This parable was clearly told in response to the rejection of the King's Son and His Kingdom by the Jewish nation. However
elements ofthe parable apply to us as well
for the invitation to attend "The Wedding Feast" is still being offered through the call of the Gospel!
With that in mind
consider a few more thoughts on...] II. THE PARABLE APPLIED
A. HAVE YOU SPURNED THE FATHER'S INVITATION? 1. Through indifference? a. Many people do not know God because of a lack of interest b. Yet God has so ordered the affairs of life to encourage faith and interest in Him - Ac 17:26-27; Ro 1:20; 1 Ti 2:3-4
c. For this reason
even those who through indifference do not know God and obey the gospel will be condemned - 2 Th 1:7-10
2. Through rebelliousness? a. There are many who know full well the Father's invitation b. But for whatever reason they rebel against it c. In so doing
they despise riches of God's grace and store up for themselves God's righteous indignation - Ro 2:4-11 [Certainly all should respond to the Father's invitation if they desire to enjoy the spiritual blessings of the kingdom of heaven. But as we learn from the parable
there is more...] B. ARE YOU ATTIRED FOR THE WEDDING? 1. Many seek to attend the "wedding" in apparel of their own choosing
a. Some
not knowing the righteousness of God
have sought to establish their own - Ro 10:1-3 b. People do this today
when they expect salvation on terms different than those taught in the gospel 1) E.g.
trying to obtain salvation based upon their own good works 2) E.g.
trying to obtain salvation on faith without repentance and obedience 2. We must be willing to put on the "apparel" that God gives us: a. We must "put on" Jesus Christ! 1) First and foremost this involves clothing ourselves with Christ 2) Which Paul explains takes place in baptism - Ga 3:26-27 -- Have you put Christ on in baptism? b. We must "put on" the new man! 1) Paul applies the figure of putting on a garment to the development of Christian conduct and character - Co 3:5-14
2) Do we wish to be found at the wedding feast adorned with the apparel of the "old man with his deeds"? -- Are you putting off the "old man"
and putting on the "new man"? c. We must "put on" righteous deeds! 1) John described the preparation for glorious wedding of the Lamb and His bride - Re 19:6-9 2) We understand that the "righteous acts of the saints" are not done to merit salvation - Ti 3:4-5 3) They are done to bring honor to God
and therefore we are to be ever ready and zealous to do good works - cf. Mt 5:16; Ti 3:1
8
14 -- Are you doing what you can to "beautify" the wedding garment of the bride? CONCLUSION
1. We have truly been blessed to be given the opportunity to receive the Father's invitation to the wedding feast of His Son! 2. But we learn from Jesus and His parables that the "kingdom of heaven" is for those who thankfully and properly receive the grace that God has to offer 3. The example of the nation of Israel all
both Jew and Gentile
that while God's call of the gospel is open to all
the saying of Jesus still remains true... "For many are called
but few are chosen." You have been called
but will you be chosen? Our Duty To God And Country (22:15-22)
INTRODUCTION
1. Teaching in the temple
Jesus was approached by the Pharisees and the Herodians... a. They came with the intention of entangling Him in His teaching - Mt 22:15-16 b. They questioned Him whether one should pay taxes to Caesar - Mt 22:17 2. Ever the Master Teacher
Jesus easily dealt with their question... a. Seeing through their hypocrisy
He called for a coin - Mt 22:18-19
b. He asked whose inscription was on it
and they answered "Caesar's" - Mt 22:20-21 c. His reply cause them to marvel
and to go away - Mt 22:21-22 3. The reply of Jesus: a. "Render therefore to Caesar the things that are Caesar's" b. "And to God the things that are God's" ...not only silenced His critics
but provided important teaching for His disciples 4. His reply reveals that we have responsibilities to both God and country a. There are things that we must render to Caesar (country) b. There are things that we must render to God [What is our duty to God and country? In this study we shall reviewwhat the Scriptures tell us about our responsibilities as citizens andas disciples. We start with...] I. OUR DUTY TO COUNTRY
A. PAY TAXES... 1. This was the point of Jesus in our text - Mt 22:17-21 2. Paul also taught us to pay taxes - Ro 13:6-7a B. OBEY LAWS... 1. We are to submit to the ordinances (laws) of the land - Ro 13:1-5; Ti 3:1
2. This we do for the Lord's sake
that we might silence foolish men - 1 Pe 2:13-16 C. FEAR AND HONOR... 1. We are to respect and honor those in positions of authority - Ro 13:7b a. We are to fear the king - cf. Pro 24:21 b. We are not to speak evil of our rulers - cf. Exo 22:28; Ac23:5; Ti 3:2; 2 Pe 2:10; Ju 8-9
2. Even as we are to honor all and love the brethren - 1 Pe 2:17 -- Do you notice that Paul or Peter never had unkind words about Nero? D. DO GOOD... 1. We are to be ready for every good work - Ti 3:1 2. We are to have conduct that is honorable before all - 1 Pe 2:11-12 15-16
E. PRAY... 1. To make supplications
offer prayers
intercessions
and giving of thanks - 1 Ti 2:1 2. To pray for kings and all who are in authority - 1 Ti 2:1-3 [Christians are but sojourners and pilgrims in this world (1 Pe 2:11).While our true citizenship is in heaven (Ph 3:20)
we are to be ablessing to those earthly countries in which we sojourn. Fulfill ourGod-given obligations
and we will be an asset to any country in whichwe live! Now let's review...] II. OUR DUTY TO GOD
A. LOVE GOD WITH ALL OUR BEING... 1. Jesus considered this the greatest commandment of the Law - Mt 22:34-38 2. Being the greatest command
I would suggest this is our greatest duty! B. OBEY GOD FROM THE HEART... 1. If we love God
we will keep His commandments - 1 Jn 5:3 2. Even as Jesus taught that keeping His commandments is evidence of true love - Jn 14:15
21
23 C. MAKE GOD OUR NUMBER ONE PRIORITY... 1. His will
His rule
His righteousness
should be our first priority - Mt 6:33 2. Not only over our personal concerns
but even over our duty to country a. Whenever there is a conflict between duty to God and duty to country
God must come first b. As stated by Peter: "We ought to obey God rather than men" - Ac 5:27-29 3. This helps to answer questions that often arise concerning the Christian's duty to government a. Can a Christian vote? b. Can one serve in political office? 4. If such duties and privileges come at too high a price (i.e.
placing country before God)
then a Christian must obey God rather than men a. In some countries
the price may be too high
and a Christian could not serve in political office or exercise certain rights as a citizen b. Other countries may allow for God to take precedence in one's conduct
permitting the Christian to participate in such things CONCLUSION
1. Christians ought to be a blessing for any country in which they reside... a. A source of revenue
with respect for laws
and reverence for those in authority b. Contributing to the general welfare
through good deeds and fervent prayers 2. Christians can be such a blessing when... a. They render first to God what is His due
and then what is due the country b. The country respects the priority that must be given God by its citizens While those in authority might not always understand their properplace
and expect more of their citizens than what is right
may we whoare disciples of Christ never fail to "Render therefore to Caesar thethings that are Caesar's and to God the things that are God's."
Two Great Commandments (22:34-40)
INTRODUCTION
1. In the temple during His final week prior to His crucifixion
Jesus was questioned by various religious groups... a. The Pharisees and Herodians sought to entangle Him with a question about paying taxes - Mt 22:15-22 b. The Sadducees tried to trip Him on the subject of the resurrection - Mt 22:23-33 -- His answers caused people to marvel and be astonished - Mt 22:22
33
2. The Pharisees tried once again
this time sending one of their lawyers... a. Testing Him as to which is the great commandment in the law - Mt22:34-36
b. Jesus replied by offering two great commandments 1) The first pertained to loving God - Mt 22:37-38 2) The second pertained to loving one's neighbor - Mt 22:39 -- Upon these two commandments hang all the Law and the Prophets - Mt 22:40 3. While we no longer live under the Old Law
these "Two GreatCommandments" are still very important to the Christian...
a. For they certainly have their counterpart in the New Covenant b. And keeping the commandments of God is just as important now as it was under the Old Covenant - cf. 1 Co 7:19; 1 Jn 5:3 [It is proper to ask
therefore
do we love God and our neighbor as weshould? Do we understand what is involved in loving God and our fellowman? Perhaps by reflecting upon these "Two Great Commandments" we canfind the answer to such questions...] I. THE COMMAND TO LOVE GOD
A. UNDER THE OLD COVENANT... 1. The Israelites were expected to love God (Deu 6:5)... a. "with all your heart" b. "with all your soul" c. "with all your strength" d. "with all your mind" - cf. Mt 22:37; Mk 12:30; Lk 10:27 (the Septuagint has "mind
soul
strength" in Deu 6:5) -- Emotionally
physically
intellectually
they were to love God 2. Thus they were to love God with their whole being
not like some who... a. Serve God emotionally
while committing intellectual suicide b. Serve God intellectually
but with no emotion c. Serve God emotionally and intellectually
but with no actual obedience requiring the exercise of strength (i.e.
action) -- Note how the Law stated their responsibility in Deu 10:12-13
B. HOW WE ARE TO LOVE GOD TODAY... 1. Does God expect any less of us? Of course not! We are to love God: a. With all our heart - cf. 1 Co 16:22 (note the use of the word "phileo") b. With all our soul (body and mind) - cf. Ro 12:1-2 c. With all our strength - cf. He 10:36 d. With all our mind - cf. Co 3:1; Ph 4:8 2. We demonstrate our love for God through keeping His commandments a. This is the love of God - 1 Jn 5:3 b. This is evidence that we love Jesus - Jn 14:15 C. THE BLESSING OF KEEPING HIS COMMANDMENTS... 1. We enjoy a special relationship with God and Jesus - Jn 14:21-23
2. We will abide in the love of God - Jn 15:10; 1 Jn 2:5 3. Our prayers will be answered - 1 Jn 3:22 D. HOW TO GROW IN OUR LOVE FOR GOD... 1. By allowing God's love for us to move us - cf. 1 Jn 4:9-10;Ro 5:8
a. God loved us
even while we were still sinners b. When we reflect upon His love for us
we will love Him more! 2. By asking God to help us grow in love - cf. 2 Th 3:5 a. Paul prayed that the Lord would direct the Thessalonians into the love of God b. If he could pray such for others
can we not pray the same for ourselves? 3. By praying
and growing in love when He answers - cf. Psa 116:1-2
a. David loved the Lord because He heard His supplications b. Perhaps if we prayed more
and received answers to our prayers more
we would love God more! 4. By keeping the word of God - cf. 1 Jn 2:5 a. The love of God is perfected in those who keep God's word b. Therefore the more we obey Him
the more our love for God will grow! [Do we love God any less than what was expected of the Israelites? Wecertainly have compelling reasons to love Him even more (e.g.
the giftof His Son)! Now let's consider...] II. THE COMMAND TO LOVE OUR NEIGHBOR
A. ENJOINED UPON CHRISTIANS... 1. We owe it to our neighbors to love them - Ro 13:8a 2. When fully applied
it fulfills what the Law required - Ro 13:8b-10
a. Five of the Ten Commandments spoke to working no ill toward our fellow man b. If one truly loves his or her neighbor
they will not be guilty of killing
adultery
stealing
lying
or covetousness c. For sins (and many others) do grave harm to our neighbor B. ENHANCED BY A NEW COMMAND... 1. Jesus taught us to love one another - Jn 13:34-35 2. This new command takes our love to a higher level a. No longer do we just love one another as we love ourselves b. We must love one another as Christ loved us! 1) He loved us with the greatest love - Jn 15:13 2) He became poor
that we might be rich - 2 Co 8:9 3. Thus no one can use low self-esteem (or low self-love) as an excuse not to love others as they should C. EXPERIENCED WHEN WE KEEP GOD'S COMMANDMENTS... 1. We demonstrate true love of one another by keeping the commandments of God - 2 Jn 5-6 2. This is how we know that we really love one another - 1 Jn 5:2 a. Not by just claiming to love one another b. But by setting the proper example
and encouraging each other by the example we set! D. EDUCATED BY THE EXAMPLE OF GOD... 1. We develop love for one another by being taught of God - cf. 1 Th 4:9-10 a. The Thessalonians had been taught of God to love their brethren b. They did so remarkably
though there was always room for improvement 2. Jesus by His own example demonstrates what true love is - 1 Jn3:16-18
-- If we wish to learn how to love one another properly
look to God and Jesus! CONCLUSION
1. How great were these two commandments...to love God
and to love your neighbor? a. "On these two commandments hang all the Law and the Prophets." - Mt 22:40 b. "Love is the fulfilling of the Law." - Ro 13:9 -- These two commands summed up what the Old Law required of the Israelites 2. When one truly loves God
and loves his neighbor as himself... a. He is on the road that leads to eternal life! - cf. Lk 10:25-28 b. He is on the path that leads to the kingdom of God 28-34
If you wish to receive eternal life
and become a citizen of thekingdom
then demonstrate your love for God by obeying His commands(cf. Mt 28:18-20; Mk 16:16)
and live a life of faith in Jesus that isfocused on loving God and your fellow man!
－－《Executable
Outlines》