1I odpovídaje Ježíš, mluvil jim opět v podobenstvích, řka: 2Podobno jest království nebeské člověku králi, kterýž učinil svadbu synu svému. 3I poslal služebníky své, aby povolali pozvaných na svadbu, ale nechtěli přijíti. 4Opět poslal jiné služebníky, řka: Povězte pozvaným: Aj, oběd svůj připravil jsem, volové moji a krmný dobytek zbit jest, a všecko hotovo. Poďtež na svadbu. 5Ale oni nedbavše, odešli, jiný do vsi své, a jiný po kupectví svém. 6Jiní pak zjímavše služebníky jeho, a posměch jim učinivše, zmordovali. 7A uslyšav to král, rozhněval se; a poslav vojska svá, zhubil vražedlníky ty, a město jejich zapálil. 8Tedy řekl služebníkům svým: Svadba zajisté hotova jest, ale ti, kteříž pozváni byli, nebyli hodni. 9Protož jděte na rozcestí, a kteréžkoli naleznete, zovtež na svadbu. 10I vyšedše služebníci ti na cesty, shromáždili všecky, kteréžkoli nalezli, zlé i dobré. A naplněna jest svadba hodovníky. 11Tehdy všed král, aby pohleděl na hodovníky, uzřel tam člověka neoděného rouchem svadebním. 12I řekl jemu: Příteli, kteraks ty sem všel, nemaje roucha svadebního? A on oněměl. 13Tedy řekl král služebníkům: Svížíce nohy jeho i ruce, vezměte ho, a uvrztež jej do temností těch zevnitřních. Tamť bude pláč a škřipení zubů. 14Nebo mnoho jest povolaných, ale málo vyvolených. 15Tehdy odšedše farizeové, radili se, jak by polapili jej v řeči. 16I poslali k němu učedlníky své s Herodiány, řkouce: Mistře, víme, že pravdomluvný jsi, a cestě Boží v pravdě učíš, a nedbáš na žádného; nebo nepatříš na osobu lidskou. 17Protož pověz nám, co se tobě zdá: Sluší-li daň dáti císaři, čili nic? 18Znaje pak Ježíš zlost jejich, řekl: Co mne pokoušíte, pokrytci? 19Ukažte mi peníz daně. A oni podali mu peníze. 20I řekl jim: Čí jest tento obraz a nápis? 21Řekli mu: Císařův. Tedy dí jim: Dávejtež tedy, co jest císařova, císaři, a co Božího, Bohu. 22To uslyšavše, divili se, a opustivše jej, odešli. 23V ten den přišli k němu saduceové, kteříž praví, že není z mrtvých vstání. I otázali se ho, 24Řkouce: Mistře, Mojžíš pověděl: Umřel-li by kdo, nemaje dětí, aby bratr jeho právem švagrovství pojal ženu jeho, a vzbudil símě bratru svému. 25I bylo u nás sedm bratrů. První pojav ženu, umřel, a nemaje semene, zůstavil ženu svou bratru svému. 26Takž podobně i druhý, i třetí, až do sedmého. 27Nejposléze pak po všech umřela i žena. 28Protož při vzkříšení kterého z těch sedmi bude žena? Nebo všickni ji měli. 29I odpověděv Ježíš, řekl jim: Bloudíte, neznajíce písem ani moci Boží. 30Však při vzkříšení nebudou se ani ženiti ani vdávati, ale budou jako andělé Boží v nebi. 31O vzkříšení pak mrtvých zdaliž jste nečtli, co jest vám povědíno od Boha, kterýž dí: 32Já jsem Bůh Abrahamův, a Bůh Izákův, a Bůh Jákobův? Bůhť není Bůh mrtvých, ale živých. 33A slyševše to zástupové, divili se učení jeho. 34Farizeové pak uslyšavše, že by k mlčení přivedl saducejské, sešli se v jedno. 35I otázal se jeden z nich zákonník, pokoušeje ho, a řka: 36Mistře, které jest přikázaní veliké v zákoně? 37I řekl mu Ježíš: Milovati budeš Pána Boha svého z celého srdce svého, a ze vší duše své, a ze vší mysli své. 38To jest přední a veliké přikázaní. 39Druhé pak jest podobné tomu: Milovati budeš bližního svého jako sebe samého. 40Na těch dvou přikázaních všecken zákon záleží i proroci. 41A když se sešli farizeové, otázal se jich Ježíš, 42Řka: Co se vám zdá o Kristu? Čí jest syn? Řkou jemu: Davidův. 43Dí jim: Kterakž pak David v Duchu nazývá ho Pánem, řka: 44Řekl Pán Pánu mému: Seď na pravici mé, dokudž nepoložím nepřátel tvých za podnože noh tvých? 45Poněvadž tedy David Pánem ho nazývá, i kterakž syn jeho jest? 46A nižádný nemohl jemu odpovědíti slova, aniž směl kdo více od toho dne jeho se tázati.
Jamieson Fausset Brown Bible Commentary 2 PARABLE OF THE MARRIAGE OF THE KING'S SON. (
Matt 22:1-
Matt 22:14)
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 (
Mark 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 Psa. 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
Luke 20:41-
Luke 20:44) 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.
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.
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
1Cor 5:7-8, "Christ our Passover is sacrificed for us; therefore, let us keep the feast"; also
John 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."
5 But they made light of it, and went their ways, one to his farm, another to his merchandise:
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.
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 (
Matt 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" (
Matt 23:38)! Compare
Luke 19:43-
Luke 19:44.
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?
9 Go ye therefore into the highways--the great outlets and thoroughfares, whether of town or country, where human beings are to be found.
and as many as ye shall find, bid to the marriage--that is, just as they are.
10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good--that is, without making any distinction between open sinners and the morally correct. The Gospel call fetched in Jews, Samaritans, and outlying heathen alike. Thus far the parable answers to that of "the Great Supper" (
Luke 14:16, &c.). But the distinguishing feature of our parable is what follows:
11 And when the king came in to see the guests--Solemn expression this, of that omniscient inspection of every professed disciple of the Lord Jesus from age to age, in virtue of which his true character will hereafter be judicially proclaimed!
he saw there a man--This shows that it is the judgment of individuals which is intended in this latter part of the parable: the first part represents rather national judgment.
which had not on a wedding garment--The language here is drawn from the following remarkable passage in
Zeph 1:7-
Zeph 1:8 : --"Hold thy peace at the presence of the Lord God; for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, He hath bid His guests. And it shall come to pass in the day of the Lord's sacrifice, that I will punish the princes, and the king's children, and all such as are clothed with strange apparel." The custom in the East of presenting festival garments (see
Gen 45:22;
2Kgs 5:22), even though nor clearly proved, Is certainly presupposed here. It undoubtedly means something which they bring not of their own--for how could they have any such dress who were gathered in from the highways indiscriminately?--but which they receive as their appropriate dress. And what can that be but what is meant by "putting on the Lord Jesus," as "THE LORD OUR RIGHTEOUSNESS?" (See
Ps 45:13-
Ps 45:14). Nor could such language be strange to those in whose ears had so long resounded those words of prophetic joy: "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels" (
Isa 61:10).
12 Friend, how camest thou in hither, not having a wedding garment? And he was speechless--being self-condemned.
13 Then said the king to the servants--the angelic ministers of divine vengeance (as in
Matt 13:41).
Bind him hand and foot--putting it out of his power to resist.
and take him away, and cast him into outer darkness--So
Matt 8:12;
Matt 25:30. The expression is emphatic--"the darkness which is outside." To be "outside" at all--or, in the language of
Rev 22:15, to be "without" the heavenly city, excluded from its joyous nuptials and gladsome festivities--is sad enough of itself, without anything else. But to find themselves not only excluded from the brightness and glory and joy and felicity of the kingdom above, but thrust into a region of "darkness," with all its horrors, this is the dismal retribution here announced, that awaits the unworthy at the great day.
there--in that region and condition.
shall be weeping and gnashing of teeth. See on
Matt 13:42.
14 For many are called, but few are chosen--So
Matt 19:30. See on
Matt 20:16.
