Two powerful parables.
First, we see the Parable of the Marriage Feast. Some context, in biblical times, Jewish weddings has three steps. First, the couple made a marriage contract. Second, a year later the groom would go to the bride’s house, where she’d be presented to him. Third, a nighttime wedding procession to the groom’s house for a wedding banquet. The banquet could last up to a full week. Two invitations were sent, one long before the celebration and a second to announce the banquet was ready and to come right away.
In this parable, the King is God the Father, the Son is Jesus, and the Bridge is the church. The burning of the city is the destruction of Jerusalem to come in A.D. 70. The wedding is in the future. “Both evil and good” probably refers to both Jews and Gentiles that responded to the invitation. The wedding garment may refer to the righteous deeds of the saints in Revelation 3:18. The garment could also refer to the righteousness of Christ provided to us through His death. Refusing to put it on would be failing a basic obligation. So, this man not in wedding clothes, is still saved since he is at the feast—he will enter the millennial kingdom of Christ but will not be able to participate in all the advantages of that reign.
Second, we have the Parable of Tribute to Caesar. At that time, Rome’s subjects were heavily taxed by the empire. Some Jews believed that paying taxes to pagan rulers was at odds with God. Thus, Jesus’ enemies hoped that if he said it was right to pay taxes, then he’d lose favor with the people and if he said it was wrong, then he’d be accused of rebelling against Rome. Jesus’s response astonishes everyone—"render to Caesar the things that are Caesar’s; and to God the things that are God’s.” (Matt 22:21) The disciples should pay taxes and obey civil laws. There are matters that belong to the realm of government and there are matters that belong to the realm of God. Jesus doesn’t specify what belongs in each realm.
Matthew 22:1-22
Jesus spoke to them again in parables, saying, 2 “The kingdom of heaven may be compared to a king who gave a wedding feast for his son. 3 And he sent out his slaves to call those who had been invited to the wedding feast, and they were unwilling to come. 4 Again he sent out other slaves saying, ‘Tell those who have been invited, “Behold, I have prepared my dinner; my oxen and my fattened livestock are all butchered and everything is ready; come to the wedding feast.”’ 5 But they paid no attention and went their way, one to his own farm, another to his business, 6 and the rest seized his slaves and mistreated them and killed them. 7 But the king was enraged, and he sent his armies and destroyed those murderers and set their city on fire. 8 Then he said to his slaves, ‘The wedding is ready, but those who were invited were not worthy. 9 Go therefore to the main highways, and as many as you find there, invite to the wedding feast.’ 10 Those slaves went out into the streets and gathered together all they found, both evil and good; and the wedding hall was filled with dinner guests.
11 “But when the king came in to look over the dinner guests, he saw a man there who was not dressed in wedding clothes, 12 and he said to him, ‘Friend, how did you come in here without wedding clothes?’ And the man was speechless. 13 Then the king said to the servants, ‘Bind him hand and foot, and throw him into the outer darkness; in that place there will be weeping and gnashing of teeth.’ 14 For many are called, but few are chosen.”
Tribute to Caesar
15 Then the Pharisees went and plotted together how they might trap Him]in what He said. 16 And they *sent their disciples to Him, along with the Herodians, saying, “Teacher, we know that You are truthful and teach the way of God in truth, and defer to no one; for You are not partial to any. 17 Tell us then, what do You think? Is it lawful to give a poll-tax to Caesar, or not?” 18 But Jesus perceived their malice, and said, “Why are you testing Me, you hypocrites? 19 Show Me the coin used for the poll-tax.” And they brought Him a denarius. 20 And He said to them, “Whose likeness and inscription is this?” 21 They said to Him, “Caesar’s.” Then He said to them, “Then render to Caesar the things that are Caesar’s; and to God the things that are God’s.” 22 And hearing this, they were amazed, and leaving Him, they went away.
[ WHAT ] is this passage saying and what is a key truth or thought that we learn?
+ What does it mean that “those who were invited were not worthy”? [v8]
+ What does it mean that “many are called, but few are chosen? [v14]
+ What would one “render” to Caesar?” [v21]
[ HOW ] is the Lord calling me to action/obedience?
+ Is there a sin to confess or a next step to take? How has it gone since last time?
+ What can you clothe yourself in to make sure that you are “worthy”? [v8; 11—12]
+ How can you need the Lord’s “calling”? [v14]
+ What should you to render to Caesar? What should you render to God? [v21]
[ WHO ] am I walking with and praying for to discover Jesus?
+ What is my next step?
+ Today, who can you serve for the kingdom? [v8]
STUDY GUIDE [ WWW.ESV.ORG ]
+ Matt. 21:1–23:39 The Messiah Asserts His Authority over Jerusalem. Jesus’ authority over Jerusalem is revealed in his triumphal entry (21:1–11), actions in the temple (21:12–17), cursing the fig tree (21:18–22), debates with religious leaders (21:23–22:46), and woes pronounced on the teachers of the law and the Pharisees (23:1–39).
+ Matt. 22:1–14 The parable of the wedding feast describes the judgment of irresponsible religious leaders (see note on 21:43).
+ Matt. 22:1–2 wedding feast. In this case, a countrywide celebration that would have continued for several days. This “feast” represents enjoying fellowship with God in his kingdom.
+ Matt. 22:3 they would not come. To refuse a direct invitation from the king would be an extreme insult and a challenge to his authority.
+ Matt. 22:7 burned their city. An extreme punishment reserved for rebellion against the king; possibly an allusion to the future destruction of Jerusalem in A.D. 70.
+ Matt. 22:9 The wedding invitation to those not previously invited anticipates the spread of the gospel to the Gentiles (28:18–20; Acts 1:8; Rom. 1:16). See note on Matt. 15:24.
+ Matt. 22:11 a man who had no wedding garment. Everyone was invited, but proper wedding clothing was still expected. This proper clothing could have been either a special garment provided by the king (see Gen. 45:22; Est. 6:8–9; compare Ezek. 16:10–13) or a clean garment, symbolizing evidence of righteous works.
+ Matt. 22:13 weeping and gnashing of teeth. See note on 8:11–12.
+ Matt. 22:14 many are called . . . few are chosen. When the gospel is proclaimed, only those who are the elect respond with true faith (see 11:27; 24:22, 24, 31; 1 Cor. 1:24, 26–28; and notes on Rom. 8:29; 8:30).
+ Matt. 22:15 entangle. The Pharisees hope that Jesus will say something that will make him look guilty of breaking the law. They hope they can use this to bring him to the Romans for execution.
+ Matt. 22:16 Herodians. A loosely organized group that sought to advance the political and economic influence of the Herodian family (c. 37 B.C.–A.D. 93). Although the Herodians and the Pharisees were on different sides of many political and religious issues, they join forces here to combat what they see as a threat to their power and status.
+ Matt. 22:17 Is it lawful to pay taxes to Caesar, or not? All of Rome’s subjects were heavily taxed by the empire. Some Jews believed that paying any tax to pagan rulers contradicted God’s lordship over his people.
+ Matt. 22:18 Why put me to the test, you hypocrites? Jesus’ enemies thought that, if he said it was right to pay taxes, he would lose favor with the tax-burdened people, but if he said it was wrong, they could accuse him of rebellion against Rome.
+ Matt. 22:19 On one side of the silver denarius was a profile of Tiberius Caesar. The Latin inscription “Tiberius Caesar, son of the divine Augustus” was written around the coin’s perimeter. On the opposite side was a picture of the Roman goddess of peace, Pax, with the Latin inscription “High Priest.”
+ Matt. 22:21 render to Caesar . . . and to God. Jesus is not establishing a political kingdom in opposition to Caesar. His followers should pay taxes and obey civil laws. There are matters that belong to the realm of civil government and matters that belong to God’s realm. Jesus does not specify which matters belong in which realm. Many Christians today teach that, in general, civil government should allow freedom in matters of religious doctrine, worship, and beliefs about God, and the church should not try to use the power of government to enforce allegiance to any specific religious viewpoint.
+ Theme Matthew tells the story of Jesus of Nazareth, the long-expected Messiah who brought the kingdom of God to earth.
+ Purpose Matthew writes his Gospel to demonstrate that Jesus is the Messiah, that he has the right to the throne of David as Israel’s true King, and that he is the ultimate fulfillment of God’s promise to Abraham that his descendants would be a blessing to all the world (1:1; Gen. 12:1–3). Matthew seeks to encourage Jewish Christians (and all future disciples) to stand strong despite opposition. They should feel secure in the knowledge of their citizenship in God’s kingdom. Matthew shows that Gentiles also can find salvation through Jesus the Messiah.
+ The Setting of Matthew The events in the book of Matthew take place almost entirely within the vicinity of Palestine, an area extending roughly from Caesarea Philippi in the north to Beersheba in the south. During this time it was ruled by the Roman Empire. The opening chapters describe events surrounding Jesus’ birth in Judea, where Herod had been appointed king by the Romans. The closing chapters end with Jesus’ death, resurrection, and ascension during the rule of Pontius Pilate and the tetrarchs Antipas and Philip.