1 Machabæorum 22:1

Nova Vulgata

Et respondens Iesus dixit ite rum in parabolis eis dicens:

Parallel Translations

Clementine Latin Vulgate (1592)
Et respondens Jesus, dixit iterum in parabolis eis, dicens :

Jerome's Latin Vulgate (405)
Et respondens Jesus, dixit iterum in parabolis eis, dicens:

Bible Verse Review
  from Treasury of Scripure Knowledge

Matthew 9:15-17, Matthew 12:43-45, Matthew 13:3-11, Matthew 20:1-16, Matthew 21:28-46, Mark 4:33, Mark 4:34, Luke 8:10, Luke 14:16

Reciprocal: 1 Samuel 16:3 - call Jesse Isaiah 25:6 - make Mark 12:1 - he began Luke 12:36 - return

Gill's Notes on the Bible

And Jesus answered and spake unto them again,.... Not to the multitude only, but to the chief priests, elders, Scribes, and Pharisees: for though Mark seems to intimate, that upon the delivery of the last parable of the vineyard, they left him, and went their way; yet since he does not relate the following parable, they might not leave him until they had heard that, which is spoken with much the same design as the former, and might increase their resentment the more: or if the chief priests and elders did go away, the Pharisees remained behind, as is clear from Matthew 22:15 to whom he spake

by parables, similitudes, and comparisons, taken from earthly things, and against whom he directed the following one;

and said, as hereafter related.

Barnes' Notes on the Bible

And Jesus answered and spake unto them again in parables - See the notes at Matthew 13:3. That is, he answered or made reply to the Pharisees, who had been enraged at him for what he had already spoken to them, Matthew 21:45-46. He made a still further statement, to show how the gospel would be received and treated by them. The real answer here, as is frequently the case in the New Testament, refers to what was passing in the mind, or to the conduct of those who were addressed, not to what they said.

Clarke's Notes on the Bible

CHAPTER XXII.

The parable of the marriage of a king's son, 1-14.

The Pharisees and Herodians question him concerning the

lawfulness of paying tribute to Caesar, 15-22.

The Sadducees question him concerning the resurrection, 23-33.

A lawyer questions him concerning the greatest commandment in

the law, 34-40.

He asks them their opinion of the Christ, and confounds them,

41-46.

NOTES ON CHAP. XXII.

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 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; 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 John 4:7-10; John 6:26-27; 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; 1 Kings 1:19; 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, 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,) may be here particularly intended.

7. By the OTHER SERVANTS, 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) with the first offers of mercy.

8. By their making light of it, c., 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, 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, 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.