Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
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.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Verses 1-14. - Parable of the marriage of the king's son. (Peculiar to St. Matthew.) Verse 1. - Jesus answered and spake unto them. After they had heard our Lord's words at the end of the last chapter, the Pharisees, according to St. Mark, "left him, and went their way," so that this parable was spoken in the audience of the disciples and the attendant multitude alone, without the former disturbing element. This fact may account for its exhibiting certain merciful and gracious features, setting forth the privilege rather than the duty of obeying the gospel call. The term "answered" often does not signify a reply given to some distinct question, but is equivalent to "took occasion to observe" (comp. Matthew 11:25, etc.). Here the occasion was the insidious schemes of his enemies. Again. With reference to the two parables in the preceding chapter. Parables. The plural denotes the class to which the discourse belongs; or it may refer to the many parabolic details contained herein. Only one parable follows. This bears great resemblance to the parable of the great supper (Luke 14.), which, however, was spoken at an earlier period, in another locality, and with a different object, and disagrees in many details, especially in the absence of the wedding garment. Christ, doubtless, often repeated his parables with variations in particulars to suit time, audiences, and circumstances.
XXII.
(1) And Jesus answered.—The word implies a connection of some kind with what has gone before. The parable was an answer, if not to spoken words, to the thoughts that were stirring in the minds of those who listened.
Ch. Matthew 22:1-14. The Parable of the Royal Marriage Feast. Peculiar to St Matthew
The parable recorded by St Luke (Luke 14:16-24), though similar to this in some respects, differs in its context and special teaching and in many details.
As of the other parables of the Passion, the primary intention of this regards the present and the immediate future. The parable falls into two divisions, (1) Matthew 22:1-7; (2) Matthew 22:8-14. In the first (1) the servants are John Baptist and the first disciples of Christ; the feast is the Kingdom of God, or the Christian Church; the invited guests, who refuse to come, are the Jews; the vengeance taken was literally fulfilled at the siege of Jerusalem, a. d. 70. (2) This division relates to the preaching of the Gospel to the Gentiles. As in the Net (ch. Matthew 13:47) or in the Corn-field (ch. Matthew 13:24), worthy and unworthy are mingled until the King separates.
Again in parables (παλιν εν παραβολαις). Matthew has already given two on this occasion (The Two Sons, The Wicked Husbandmen). He alone gives this Parable of the Marriage Feast of the King's Son. It is somewhat similar to that of The Supper in Luke 14:16-23 given on another occasion. Hence some scholars consider this merely Matthew's version of the Lucan parable in the wrong place because of Matthew's habit of grouping the sayings of Jesus. But that is a gratuitous indictment of Matthew's report which definitely locates the parable here by παλιν. Some regard it as not spoken by Jesus at all, but an effort on the part of the writer to cover the sin and fate of the Jews, the calling of the Gentiles, and God's demand for righteousness. But here again it is like Jesus and suits the present occasion.
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Matthew 22:1-14. The royal wedding.—This parable is peculiar to Mt., and while in some respects very suitable to the situation, may not unreasonably be suspected to owe its place here to the evangelist’s habit of grouping kindred matter. The second part of the parable referring to the man without a wedding robe has no connection with the present situation, or with the Pharisees who are supposed to be addressed. Another question has been much discussed, viz., whether this parable was spoken by Jesus at all on any occasion, the idea of many critics being that it is a parable of Christ’s reconstructed by the evangelist or some other person, so as to make it cover the sin and fate of the Jews, the calling of the Gentiles, and the Divine demand tor righteousness in all recipients of His grace. The resemblance between this parable and that of the Supper, in Luke 14:16-24, is obvious. Assuming that Jesus uttered a parable of this type, the question arises: which of the two forms given by Mt. and Lk. comes nearer to the original? The general verdict is in favour of Luke’s. As to the question of the authenticity of Mt.’s parable, the mere fact that the two parables have a common theme and many features similar is no proof that both could not proceed from Jesus. Why should not the later parable be the same theme handled by the same Artist with variations so as to make it serve a different while connected purpose, the earlier being a parable of Grace, the later a parable of Judgment upon grace despised or abused? If the didactic aim of the two parables was as just indicated, the method of variation was preferable to the use of two parables totally unconnected. “What is common gives emphasis to what is peculiar, and bids us mark what it is that is judged” (The Parabolic Teaching of Christ, p. 463). The main objections to the authenticity of the parable are its allegorical character, and its too distinct anticipation of history. The former objection rests on the assumption that Jesus uttered no parables of the allegorical type. On this, vide remarks on the parable of the Sower, chap. 13.
Matthew 22:1. ἐν παραβολαῖς, the plural does not imply more than one parable, but merely indicates the style of address = parabolically.
Meyer's Critical and Exegetical Commentary on the New Testament
Matthew 22:1
Matthew 22:1. Καὶ ἀποκρ. ὁ Ἰης. πάλιν εἶπεν, κ.τ.λ.] In the full consciousness of His mission and His own superiority, Jesus replied (ἀποκρ., see note on Matthew 11:25) to their hostile ζητεῖν, which only fear of the people kept in check, by adding another parabolic address (ἐν παραβ. plural of the category). Olshausen and Keim are not justified in doubting this connection on the ground that Matthew 21:45 f. is, as they suppose, the formal conclusion. The parable as given in Luke 14:16 ff. is not a Pauline modification of the one before us (Baur, Hilgenfeld), but is rather to be regarded as representing an imperfect version of it which had found its way into the document consulted by Luke. Others are of opinion that the parable in Luke 14:16 ff. is the more original of the two, and that here it is interwoven with another (Matthew 22:8 ff.), the introduction to which, however, has disappeared, and that, in the process, still a third feature (Matthew 22:6-7) has been added from the parable which precedes (Ewald, Schneckenburger, de Wette, Strauss, Weizsäcker, Keim, Scholten). But coming as it does after the remark of Matthew 21:45 f., a somewhat copious parable such as that before us, so far from being a mere heaping of passage upon passage, is intended to serve as a forcible concluding address directed against His obdurate enemies,—an address, too, which does not interrupt the connection, since it was delivered before those for whom it was intended had had time to withdraw (Matthew 22:15). As, in presence of such obduracy, thoughts of the divine love and of the divine wrath could not but crowd into the mind of Jesus; so, on the other hand, there could not fail to be something corresponding to this in their parabolic utterance.
Ancora nessuna traduzione.
Matthew 22:1-14 The parable of the marriage of the king’s son: the
unworthiness of those that were first bidden: others
called in their room: the punishment of one that came
without a wedding garment.
Matthew 22:15-22 The captious question proposed concerning paying
tribute to Caesar, and Christ’s answer.
Matthew 22:23-33 He confutes the Sadducees who questioned him touching
the resurrection.
Matthew 22:34-40 He showeth which are the chief commandments of the law.
Matthew 22:41-46 He proposeth to the Pharisees a knotty question
concerning Christ.
See Poole on "Matthew 22:14".