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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
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Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
Matthew Kabanata 22 1 Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Matthew Kabanata 22 2 Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
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
(Mr 12:6),
of the Householder; but here His race is royal, and He appears as Himself at once the King and the King's Son
(Ps 72:1).
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
Ps 45:1-17
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
Lu 20:41-44)
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.
Matthew Kabanata 22 3 Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
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.
Matthew Kabanata 22 4 Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
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
1Co 5:7, 8,
"Christ our Passover is sacrificed for us; therefore, let us keep the feast"; also
Joh 6:51,
"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."
Matthew Kabanata 22 5 Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
5. But they made light of it, and went their ways, one to his farm, another to his merchandise:
Matthew Kabanata 22 6 Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
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.
Matthew Kabanata 22 7 Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
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"
(Isa 10:5),
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"
(Ps 48:2),
and even up almost to this time
(Mt 5:35);
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"
(Mt 23:38)!
Compare
Lu 19:43, 44.
Matthew Kabanata 22 8 Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
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?
Mt 22:1-14.
PARABLE OF THE MARRIAGE OF THE KING'S SON.
This is a different parable from that of the Great Supper, in
Lu 14:15,
&c., and is recorded by Matthew alone.