Matthew Chapter 22
Matthew 22:1–14 — The Parable of the Wedding Feast
Jesus continues to address the religious leaders with another parable, exposing the spiritual hardness of those who reject Him and portraying the gravity of their refusal.
“And Jesus answered and spoke to them again by parables and said: ‘The kingdom of heaven is like a certain king who arranged a marriage for his son, and sent out his servants to call those who were invited to the wedding; and they were not willing to come.’”
— Matthew 22:1–3 (NKJV)
This parable portrays the sovereign initiative of God (the King), His gracious invitation (the wedding feast), and the persistent rejection of those originally invited (Israel). The wedding celebration represents the Messianic banquet, a motif rich in prophetic literature (see Isaiah 25:6–9 and Revelation 19:7–9). The King’s repeated sending of servants illustrates God’s longsuffering mercy through the prophets and ultimately through the apostles.
The Rejection of Grace (Matthew 22:4–7)
“Again, he sent out other servants, saying, ‘Tell those who are invited, “See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready. Come to the wedding.”’ But they made light of it and went their ways, one to his own farm, another to his business. And the rest seized his servants, treated them spitefully, and killed them.”
— Matthew 22:4–6 (NKJV)
This second invitation displays divine persistence. The feast is now fully prepared, foreshadowing the completed work of Christ. The messengers—prophets and eventually New Testament evangelists—are treated with disdain and violence. This matches the pattern of rejection seen throughout redemptive history (see Hebrews 11:36–38). The specific note that they “made light of it” underscores the willful indifference that damns more souls than outright hostility.
“But when the king heard about it, he was furious. And he sent out his armies, destroyed those murderers, and burned up their city.”
— Matthew 22:7 (NKJV)
Here is a sobering prophetic note: this likely alludes to the destruction of Jerusalem in A.D. 70. This judgment came not merely for national rebellion but for covenantal apostasy. The murderers were not merely hostile men—they were recipients of divine invitation who despised it.
Chuck Missler notes this as a foreshadowing of Israel’s rejection and the subsequent “time of the Gentiles” (Luke 21:24). This judicial action—destruction of their city—illustrates the temporal consequences of spiritual rejection.
The Expansion of Grace (Matthew 22:8–10)
“Then he said to his servants, ‘The wedding is ready, but those who were invited were not worthy. Therefore go into the highways, and as many as you find, invite to the wedding.’”
— Matthew 22:8–9 (NKJV)
This is a pivotal dispensational shift: the gospel invitation now extends beyond the Jewish nation to the Gentiles (cf. Acts 13:46–48). Those who were invited were not worthy—not because of lack of merit, but because they rejected the King’s grace. “Worthy” is measured by response, not inherent righteousness.
“So those servants went out into the highways and gathered together all whom they found, both bad and good. And the wedding hall was filled with guests.”
— Matthew 22:10 (NKJV)
The phrase “both bad and good” reveals the inclusive nature of grace—not in terms of universalism, but in terms of who may hear the call. God saves sinners, not the righteous (see Luke 5:32). The wedding hall being filled points to the success of the gospel mandate—God’s purpose will not fail (see Luke 14:23).
Judgment Within Grace (Matthew 22:11–14)
“But when the king came in to see the guests, he saw a man there who did not have on a wedding garment.”
— Matthew 22:11 (NKJV)
Though the invitation was gracious and wide, entrance still required proper attire—a symbol of righteousness. The wedding garment may represent imputed righteousness, as in Isaiah 61:10: “He has clothed me with the garments of salvation, He has covered me with the robe of righteousness.”
The man came without transformation. He wanted the benefits of the kingdom without the holiness of the King.
“So he said to him, ‘Friend, how did you come in here without a wedding garment?’ And he was speechless.”
— Matthew 22:12 (NKJV)
The word “friend” (Greek: ἑταῖρε, hetairos) is used by Jesus when addressing hypocrites (see Matthew 20:13 and 26:50). The silence of the man demonstrates he had no excuse. He had refused what was freely provided.
“Then the king said to the servants, ‘Bind him hand and foot, take him away, and cast him into outer darkness; there will be weeping and gnashing of teeth.’”
— Matthew 22:13 (NKJV)
This is a picture of final judgment. “Outer darkness” is a frequent idiom used by Jesus to describe hell (cf. Matthew 8:12; 25:30). Weeping and gnashing of teeth convey eternal regret and torment—not annihilation, but conscious separation.
“For many are called, but few are chosen.”
— Matthew 22:14 (NKJV)
This concluding statement summarizes the theological tension between divine election and human responsibility. The general call goes out widely through the preaching of the gospel (“many are called”), but only those who truly respond in faith and are clothed in Christ’s righteousness are “chosen.”
Theological Application
This parable demonstrates:
The kindness and severity of God (Romans 11:22).
The scandal of free grace—rejected by the self-righteous and embraced by the broken.
The necessity of transformation—salvation is by grace, but it produces change (2 Corinthians 5:17).
The reality of judgment—those indifferent, hostile, or hypocritical are all held accountable.
Matthew 22:15–22 — The Pharisees Attempt to Trap Jesus with a Political Question
After being exposed by Jesus’ parable of the wedding feast, the religious elite attempt to retaliate with a cunning scheme, hoping to catch Him in a statement that could either turn the crowds against Him or give Rome cause to arrest Him.
“Then the Pharisees went and plotted how they might entangle Him in His talk. And they sent to Him their disciples with the Herodians, saying, ‘Teacher, we know that You are true, and teach the way of God in truth; nor do You care about anyone, for You do not regard the person of men. Tell us, therefore, what do You think? Is it lawful to pay taxes to Caesar, or not?’”
— Matthew 22:15–17 (NKJV)
The Pharisees conspire with the Herodians—an unlikely alliance, considering their mutual disdain. The Pharisees were zealous for Jewish law and national identity, while the Herodians supported the Roman-backed Herodian dynasty. Their collaboration reveals the depth of their hatred for Jesus. As Psalm 2:2 declares, “The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against His Anointed…”
The flattery they employ is disingenuous: “Teacher, we know that You are true, and teach the way of God in truth…” Though the words are technically accurate, their intent is manipulative. They attempt to lure Jesus into speaking candidly in a way that would betray Him. This strategy backfires as Jesus reveals their hypocrisy.
Their question is sharp: “Is it lawful to pay taxes to Caesar, or not?” The word “lawful” does not refer to Roman civil law but to the Mosaic Law—an appeal to divine legitimacy. Paying the kēnsos (Latin: census, Greek: kensos) or poll tax was a deeply resented symbol of submission to pagan authority. The Zealots considered it idolatrous. By asking this, they place Jesus on the horns of a dilemma: affirm Caesar and lose public support, or deny Caesar and risk Roman retaliation.
“But Jesus perceived their wickedness, and said, ‘Why do you test Me, you hypocrites? Show Me the tax money.’ So they brought Him a denarius. And He said to them, ‘Whose image and inscription is this?’ They said to Him, ‘Caesar’s.’ And He said to them, ‘Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.’ When they had heard these words, they marveled, and left Him and went their way.”
— Matthew 22:18–22 (NKJV)
Jesus exposes their evil intent: “Why do you test Me, you hypocrites?” The term “hypocrite” (Greek: hypokritēs) refers to stage-actors—those who play a part, masking their true identity. They pretend concern for righteousness but only seek to destroy.
He then requests a denarius—a Roman coin bearing the image and inscription of Tiberius Caesar. By having this coin in their possession, the religious leaders reveal their own practical acceptance of Roman authority. They already benefit from the economic infrastructure that Rome provides, thus acknowledging its legitimacy in temporal matters.
“Render therefore to Caesar the things that are Caesar’s…”
The word “render” (Greek: apodidōmi) means to pay back what is owed. It is a word of obligation, not charity. Jesus does not deny the validity of human government. Romans 13:1 says, “Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God.”
The coin bears Caesar’s image—thus it belongs to him. But Christ adds a profound truth:
“…and to God the things that are God’s.”
Man bears the image of God (Genesis 1:27): “So God created man in His own image; in the image of God He created him; male and female He created them.” Therefore, while Caesar may rightly collect coins stamped with his likeness, God alone is worthy to claim our souls, hearts, and lives, which are stamped with His divine image.
This response silences the crowd. The wisdom of Jesus exposes the futility of their deceit. By upholding both civil obligation and divine supremacy, He affirms the believer’s dual citizenship (Philippians 3:20) and calls for rightful allegiance to both—each within its proper sphere.
Theological Implications:
The believer’s obligation to civil authority does not contradict loyalty to God. Scripture affirms both (see 1 Peter 2:13–17; Romans 13:6–7). Jesus neither promoted insurrection nor idolatry.
True allegiance belongs to God alone. Governments may claim taxes and labor, but only God can claim the heart.
Hypocrisy is a greater threat than politics. The religious leaders held the coin while accusing Jesus—showing the danger of appearing righteous while inwardly rebelling.
Man's value and accountability are based on God’s image. Just as Caesar’s image on a coin marks ownership, so God’s image on humanity declares His rightful claim.
Had Israel truly rendered to God what was due—faith, obedience, and worship—they would never have suffered under Caesar’s yoke. Their political oppression was a reflection of their spiritual apostasy.
Matthew 22:23–33 — The Sadducees Challenge the Resurrection
This third confrontation in Matthew 22 shifts from political entrapment to theological mockery. The Sadducees, the liberal aristocracy of first-century Judaism, challenge Jesus with a contrived question meant to discredit belief in the resurrection. In doing so, they reveal their ignorance of both Scripture and the power of God.
“The same day the Sadducees, who say there is no resurrection, came to Him and asked Him, saying: ‘Teacher, Moses said that if a man dies, having no children, his brother shall marry his wife and raise up offspring for his brother. Now there were with us seven brothers. The first died after he had married, and having no offspring, left his wife to his brother. Likewise the second also, and the third, even to the seventh. Last of all the woman died also. Therefore, in the resurrection, whose wife of the seven will she be? For they all had her.’”
— Matthew 22:23–28 (NKJV)
The Sadducees’ False Premise
The Sadducees denied the resurrection, the existence of angels, and any concept of an afterlife, affirming only the authority of the first five books of Moses (the Torah). Ironically, they now appeal to Moses (Deuteronomy 25:5–10) to construct a ludicrous scenario involving levirate marriage. This practice was established to preserve family lineage and inheritance rights in Israel.
“The first died after he had married, and having no offspring, left his wife to his brother…”
Their hypothetical scenario of seven brothers marrying the same woman is intentionally absurd. Their goal is to ridicule the doctrine of resurrection by showing how such a belief leads to absurd consequences—especially in light of earthly marriage arrangements.
As Matthew Henry once noted, “The design was not to have information, but to expose.”
“Jesus answered and said to them, ‘You are mistaken, not knowing the Scriptures nor the power of God.’”
— Matthew 22:29 (NKJV)
Rebuke for Scriptural and Theological Ignorance
Jesus confronts them head-on: “You are mistaken”—the Greek term (πλανᾶσθε, planasthe) means “you are deceived” or “led astray.” These men, though considered religious authorities, are in gross error.
“Not knowing the Scriptures”: Though they boasted in Mosaic authority, they failed to rightly understand even the Torah. Jesus implies that the Scriptures themselves teach the resurrection (which He will prove).
“Nor the power of God”: Their rationalism limited God to what they could comprehend. Denial of the resurrection is ultimately a denial of God's omnipotence.
“For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven.”
— Matthew 22:30 (NKJV)
Resurrection Life is of a Different Order
Jesus reveals that life in the resurrection does not mirror earthly social arrangements. Marriage, a God-ordained institution for companionship and procreation, is no longer necessary in glorified existence. Just as angels do not marry, so resurrected saints will not.
This has profound implications:
Earthly marriage ends at death. As Paul wrote in Romans 7:2, “For the woman who has a husband is bound by the law to her husband as long as he lives. But if the husband dies, she is released from the law of her husband.”
Glorified bodies will be wholly satisfied in the presence of God. Revelation 21:22–23 describes heaven as a place where the Lamb is the light, and God Himself dwells among His people—an intimacy far deeper than earthly institutions.
“But concerning the resurrection of the dead, have you not read what was spoken to you by God, saying, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? God is not the God of the dead, but of the living.”
— Matthew 22:31–32 (NKJV)
Proving the Resurrection from the Torah
Jesus dismantles the Sadducees' theology by quoting Exodus 3:6. When God spoke to Moses from the burning bush, He declared: “I am the God of Abraham, the God of Isaac, and the God of Jacob.” He did not say, “I was”—He said, “I am.”
This is a masterful use of Sadducean authority—the Torah—to affirm the resurrection:
The present tense ("I am") implies continued relationship.
God is not the God of corpses, but of living persons. Thus, Abraham, Isaac, and Jacob live on, and a future resurrection is implied.
Jesus affirms the continuity of personhood after death. This supports the doctrine of bodily resurrection, not just spiritual continuity. As Job declared, “And after my skin is destroyed, this I know, that in my flesh I shall see God” (Job 19:26, NKJV).
“And when the multitudes heard this, they were astonished at His teaching.”
— Matthew 22:33 (NKJV)
The Response
Jesus’ authority and clarity leave the crowds astonished and the Sadducees humiliated. What was meant to be a trap instead becomes a profound affirmation of resurrection, angelology, and the future state.
Theological Applications:
True religion must affirm the supernatural — To deny the resurrection is to deny the power of God and the clear teaching of Scripture (Philippians 3:10–11; 1 Corinthians 15:12–22).
Resurrection life is not an extension of this life — It is of a different order, where glory, worship, and union with Christ surpass earthly relationships (Colossians 3:4).
Error in doctrine often stems from pride or willful ignorance — Like the Sadducees, many today have access to truth but suppress it through rationalism or convenience.
Jesus’ appeal to Scripture’s grammar shows the precision and inspiration of the Word of God—even verb tense matters in theology (Matthew 5:18).
Matthew 22:34–40 — The Greatest Commandment
Following their repeated failures, the religious elite make one final attempt to trap Jesus—this time with a legal expert among the Pharisees. However, rather than being ensnared, Jesus delivers one of the most profound summaries of the entire Old Testament law.
“But when the Pharisees heard that He had silenced the Sadducees, they gathered together. Then one of them, a lawyer, asked Him a question, testing Him, and saying, ‘Teacher, which is the great commandment in the law?’”
— Matthew 22:34–36 (NKJV)
The Setting: Pharisees Regroup and Strategize
After Jesus dismantled the Sadducees’ denial of the resurrection, the Pharisees saw an opportunity to regain control of the public debate. The term "lawyer" refers not to a civil attorney, but to an expert in the Mosaic Law—a scribe who specialized in the interpretation and application of Torah.
This was another strategic test: among the 613 commandments identified by the rabbis (248 positive and 365 negative), they hoped Jesus would elevate one at the expense of the others and thereby expose Himself to criticism. This reflects the human tendency to reduce God's law into manageable portions or systems of ranking, thereby evading full obedience.
“Teacher, which is the great commandment in the law?”
The goal was entrapment, not enlightenment. But Jesus would again demonstrate divine wisdom by summarizing the heart of the law rather than narrowing its scope.
“Jesus said to him, ‘You shall love the LORD your God with all your heart, with all your soul, and with all your mind.’ This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets.”
— Matthew 22:37–40 (NKJV)
The Answer: The Heart of the Law is Love
Jesus responds by quoting Deuteronomy 6:5, the Shema, which was recited daily by faithful Jews:
“You shall love the LORD your God with all your heart, with all your soul, and with all your strength.”
— Deuteronomy 6:5 (NKJV)
He adds, “with all your mind,” to underscore that devotion to God must be total—emotional, spiritual, volitional, and intellectual. This is the first commandment in order, great in weight, and foundational in scope.
Then Jesus quotes Leviticus 19:18:
“You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the LORD.”
— Leviticus 19:18 (NKJV)
This “second” commandment is like the first, not in rank but in kind: both require genuine, active love.
To love God with all that we are is vertical devotion.
To love our neighbor as ourselves is horizontal reflection of that devotion.
Jesus is not teaching sentimentalism or humanistic self-esteem. The command to love one's neighbor as oneself assumes a natural concern for one’s own welfare and calls us to show that same attentiveness toward others. Philippians 2:4 puts it plainly: “Let each of you look out not only for his own interests, but also for the interests of others.”
“On these two commandments hang all the Law and the Prophets.”
This is a sweeping statement. The entire Old Testament—its commands, warnings, statutes, and principles—can be understood as outworkings of love for God and love for people. As Romans 13:10 says, “Love does no harm to a neighbor; therefore love is the fulfillment of the law.”
Theological Observations:
Love is the summary of the law, but it is not the replacement of the law. These commandments are not suggestions but moral imperatives that expose our inability to meet God’s holy standard apart from grace.
The law reveals the character of God and the duty of man—perfect love toward both Creator and creature.
In the New Covenant, love is written on the heart (Jeremiah 31:33), and the believer, by the Spirit, is enabled to fulfill what the law required (Romans 8:4).
Christ’s Authority Affirmed
By answering with Scripture and connecting the moral weight of the entire Law and the Prophets to two central commandments, Jesus shows not only perfect understanding of the Torah but divine authority in interpreting it. He demonstrates that love is not a reduction but a summary—one that anticipates the new commandment He would soon give: “that you love one another; as I have loved you” (John 13:34).
