Matthew 22

New English Translation

The Parable of the Wedding Banquet

22 Jesus spoke^[a] to them again in parables, saying: ²“The kingdom of heaven can be compared to a king who gave a wedding banquet for his son. ³He sent his slaves^[b] to summon those who had been invited to the banquet, but they would not come. ⁴Again he sent other slaves, saying, ‘Tell those who have been invited, “Look! The feast I have prepared for you is ready.^[c] My oxen and fattened cattle have been slaughtered, and everything is ready. Come to the wedding banquet.”’ ⁵But they were indifferent and went away, one to his farm, another to his business. ⁶The^[d] rest seized his slaves, insolently mistreated them, and killed them. ⁷The^[e] king was furious! He sent his soldiers, and they put those murderers to death^[f] and set their city^[g] on fire. ⁸Then he said to his slaves, ‘The wedding is ready, but the ones who had been invited were not worthy. ⁹So go into the main streets and invite everyone you find to the wedding banquet.’ ¹⁰And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests. ¹¹But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes. ¹²And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say.^[h] ¹³Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness,^[i] where there will be weeping and gnashing of teeth!’ ¹⁴For many are called, but few are chosen.”

Paying Taxes to Caesar

¹⁵Then the Pharisees^[j] went out and planned together to entrap him with his own words.^[k] ¹⁶They sent to him their disciples along with the Herodians,^[l] saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth.^[m] You do not court anyone’s favor because you show no partiality.^[n] ¹⁷Tell us then, what do you think? Is it right^[o] to pay taxes^[p] to Caesar^[q] or not?”

¹⁸But Jesus realized their evil intentions and said, “Hypocrites! Why are you testing me? ¹⁹Show me the coin used for the tax.” So^[r] they brought him a denarius.^[s] ²⁰Jesus^[t] said to them, “Whose image^[u] is this, and whose inscription?” ²¹They replied,^[v] “Caesar’s.” He said to them,^[w] “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.”^[x] ²²Now when they heard this they were stunned,^[y] and they left him and went away.

Marriage and the Resurrection

²³The same day Sadducees^[z] (who say there is no resurrection)^[aa] came to him and asked him,^[ab] ²⁴“Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children^[ac] for his brother.’^[ad] ²⁵Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother. ²⁶The second did the same, and the third, down to the seventh. ²⁷Last^[ae] of all, the woman died. ²⁸In the resurrection, therefore, whose wife of the seven will she be? For they all had married her.”^[af] ²⁹Jesus^[ag] answered them, “You are deceived,^[ah] because you don’t know the scriptures or the power of God. ³⁰For in the resurrection they neither marry nor are given in marriage, but are like angels^[ai] in heaven. ³¹Now as for the resurrection of the dead, have you not read what was spoken to you by God,^[aj] ³²‘I am the God of Abraham, the God of Isaac, and the God of Jacob’?^[ak] He is not the God of the dead but of the living!”^[al] ³³When the crowds heard this, they were amazed at his teaching.

The Greatest Commandment

³⁴Now when the Pharisees^[am] heard that he had silenced the Sadducees,^[an] they assembled together.^[ao] ³⁵And one of them, an expert in religious law,^[ap] asked him a question to test^[aq] him: ³⁶“Teacher, which commandment in the law is the greatest?”^[ar] ³⁷Jesus^[as] said to him, “‘Love^[at] the Lord your God with all your heart, with all your soul, and with all your mind.’^[au] ³⁸This is the first and greatest^[av] commandment. ³⁹The second is like it: ‘Love your neighbor as yourself.’^[aw] ⁴⁰All the law and the prophets depend^[ax] on these two commandments.”

The Messiah: David’s Son and Lord

⁴¹While^[ay] the Pharisees^[az] were assembled, Jesus asked them a question:^[ba] ⁴²“What do you think about the Christ?^[bb] Whose son is he?” They said, “The son of David.”^[bc] ⁴³He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

⁴⁴‘The Lord said to my lord,^[bd]
“Sit at my right hand,
until I put your enemies under your feet”’?^[be]

⁴⁵If David then calls him ‘Lord,’ how can he be his son?”^[bf] ⁴⁶No one^[bg] was able to answer him a word, and from that day on no one dared to question him any longer.

Footnotes

Matthew 22:1 tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.
Matthew 22:3 tn See the note on the word “slave” in 8:9.
Matthew 22:4 tn Grk “Behold, I have prepared my meal.” In some contexts, however, to translate ἄριστον (ariston) as “meal” or “dinner” somewhat misses the point. L&N 23.22 here suggests, “See now, the feast I have prepared (for you is ready).”
Matthew 22:6 tn Here δέ (de) has not been translated.
Matthew 22:7 tn Here δέ (de) has not been translated.
Matthew 22:7 tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apōlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.
Matthew 22:7 tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.
Matthew 22:12 tn Grk “he was silent.”
Matthew 22:13 tn The Greek term translated “darkness” (σκότος) is associated with Tartarus in Aeschylus, Eumenides 72; other references to the darkness of death and the underworld can be found throughout the classical literature as far back as Homer. BDAG 932 s.v. σκότος 1 states: “Of the darkness of the place of punishment far removed fr. the heavenly kingdom (Philo, Exsecr. 152 βαθὺ σκότος. Cp. Wsd 17:20; PsSol 14:9.—σκ. κ. βόρβορος ‘gloom and muck’ await those who are untrue to the Eleusinian Mysteries, Ael. Aristid. 22, 10 K.=19 p. 421 D. Of the darkness of death and the underworld in Hom. and the Trag. As the domain of evil spirits PGM 36, 138; Theoph. Ant. 2, 7 [p. 110, 5]) τὸ σκ. τὸ ἐξώτερον the darkness outside Mt 8:12; 22:13; 25:30.”
Matthew 22:15 sn See the note on Pharisees in 3:7.
Matthew 22:15 tn Grk “trap him in word.”
Matthew 22:16 sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.
Matthew 22:16 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
Matthew 22:16 tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”
Matthew 22:17 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
Matthew 22:17 tn According to L&N 57.180 the term κῆνσος (kēnsos) was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.
Matthew 22:17 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
Matthew 22:19 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
Matthew 22:19 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dēnarion) has been translated simply as “silver coin” with an explanatory note.sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that they had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar stamped on it.
Matthew 22:20 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated.
Matthew 22:20 tn Or “whose likeness.”sn In this passage Jesus points to the image (Grk εἰκών, eikōn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
Matthew 22:21 tn Grk “they said to him.”
Matthew 22:21 tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.
Matthew 22:21 sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
Matthew 22:22 tn Grk “they were amazed.”
Matthew 22:23 sn See the note on Sadducees in 3:7.
Matthew 22:23 sn This remark is best regarded as a parenthetical note by the author.
Matthew 22:23 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
Matthew 22:24 tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).
Matthew 22:24 sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
Matthew 22:27 tn Here δέ (de) has not been translated.
Matthew 22:28 tn Grk “For all had her.”
Matthew 22:29 tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.
Matthew 22:29 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
Matthew 22:30 tc Most witnesses have “of God” after “angels,” although some mss read ἄγγελοι θεοῦ (angeloi theou; א L ƒ¹³ 28 33 892 1241 1424) while others have ἄγγελοι τοῦ θεοῦ (angeloi tou theou; W Γ Δ 0102 0161 565 579 M). Whether with or without the article, the reading “of God” appears to be a motivated addition. A few significant witnesses lack the adjunct (B D Θ 0233 ƒ¹ 700 sa); this coupled with strong internal evidence argues for the authenticity of the shorter reading.sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
Matthew 22:31 tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.
Matthew 22:32 sn A quotation from Exod 3:6.
Matthew 22:32 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
Matthew 22:34 sn See the note on Pharisees in 3:7.
Matthew 22:34 sn See the note on Sadducees in 3:7.
Matthew 22:34 tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.
Matthew 22:35 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law.
Matthew 22:35 tn Grk “testing.” The participle, however, is telic in force.
Matthew 22:36 tn Or possibly “What sort of commandment in the law is great?”
Matthew 22:37 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
Matthew 22:37 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
Matthew 22:37 sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being.
Matthew 22:38 tn Grk “the great and first.”
Matthew 22:39 sn A quotation from Lev 19:18.
Matthew 22:40 tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).
Matthew 22:41 tn Here δέ (de) has not been translated.
Matthew 22:41 sn See the note on Pharisees in 3:7.
Matthew 22:41 tn Grk “asked them a question, saying.” The participle λέγων (legōn) is somewhat redundant here in contemporary English and has not been translated.
Matthew 22:42 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
Matthew 22:42 sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
Matthew 22:44 sn The Lord said to my lord. With David being the speaker, this indicates his respect for his descendant (referred to as my lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
Matthew 22:44 sn A quotation from Ps 110:1.
Matthew 22:45 tn Grk “how is he his son?”
Matthew 22:46 tn Here καί (kai) has not been translated.

Mattheüs 22

Het Boek

Gelijkenissen van Jezus

22 Opnieuw richtte Jezus zich tot hen met gelijkenissen. ²‘Het Koninkrijk van de hemelen lijkt op een koning die de bruiloft van zijn zoon voorbereidde. ³Hij stuurde zijn knechten erop uit om de gasten te gaan uitnodigen, maar niemand wilde komen. ⁴Daarom stuurde hij andere knechten erop uit om te zeggen: “Alles staat klaar. Het mestvee is geslacht en klaargemaakt, kom vlug naar het huwelijksfeest!” ⁵Maar de mensen die uitgenodigd waren, haalden hun schouders op en gingen aan hun werk. De één naar zijn boerderij, de ander naar zijn zaak. ⁶Weer anderen grepen de knechten van de koning en mishandelden hen. Sommigen zo erg dat ze stierven. ⁷De koning was woedend. Hij stuurde zijn leger erop uit om de moordenaars te doden en hun stad plat te branden. ⁸Daarna zei hij tegen zijn knechten: “Het feestmaal is klaar. Maar de mensen die ik had uitgenodigd, waren het niet waard. ⁹Ga nu naar de drukste wegen en nodig iedereen uit die je daar ziet.” ¹⁰De knechten gingen de straat op en brachten alle mensen binnen die zij konden vinden, zowel goede als slechte. Al gauw zat de feestzaal vol gasten. ¹¹De koning kwam binnen om de gasten te begroeten. Ineens zag hij iemand die geen feestkleding droeg. ¹²“Beste vriend,” zei hij, “Hoe is het mogelijk dat u hier zonder feestkleding zit?” Maar de man had geen antwoord.

¹³De koning zei tegen zijn dienaren: “Bind hem vast en gooi hem buiten in de diepste duisternis. Daar zal hij vergaan van wroeging en verdriet.” ¹⁴Velen zijn geroepen, maar weinigen zijn uitgekozen.’

¹⁵De Farizeeën gingen weg om te overleggen hoe zij Jezus op een woord zouden kunnen vangen. ¹⁶Zij kwamen tot een besluit en stuurden een paar van hun leerlingen met enkele aanhangers van Herodes naar Hem toe met een vraag. ‘Meester, wij weten dat U eerlijk bent. U vertelt de waarheid over de weg naar God. Het maakt u niet uit wie U voor U hebt. ¹⁷Nu hebben wij een vraag: is het toegestaan de keizer belasting te betalen of niet?’ ¹⁸Maar Jezus had hen wel door. ‘Stelletje huichelaars!’ zei Hij. ‘Waarom proberen jullie altijd Mij erin te laten lopen? ¹⁹Geef Mij eens een geldstuk.’ Zij gaven Hem er één. ²⁰Hij vroeg hun: ‘Wiens portret en opschrift staan erop?’ ²¹‘Van de keizer,’ antwoordden zij. ‘Wel,’ zei Hij, ‘geef dan aan de keizer wat van de keizer is en aan God wat van God is.’ ²²Daar hadden zij niet van terug. Ze lieten hem met rust en gingen weg.

²³Nog diezelfde dag kwamen er enkele Sadduceeën naar Hem toe. De Sadduceeën beweerden dat de doden niet meer levend worden. ²⁴Zij zeiden: ‘Meester, in een van de boeken van Mozes staat dat als een man sterft zonder kinderen na te laten, zijn broer met de weduwe moet trouwen. Die kan er dan voor zorgen dat zijn overleden broer toch nageslacht krijgt. ²⁵Nu waren er bij ons eens zeven broers. De oudste broer trouwde en stierf. Omdat er geen kinderen waren, trouwde de tweede broer met de weduwe. Maar die stierf ook zonder kinderen. ²⁶Dus trouwde de volgende broer met de weduwe. En zo ging het verder, tot de vrouw ten slotte met ieder van de zeven broers getrouwd was geweest. ²⁷Ten slotte stierf zij ook. ²⁸Hoe is het nu als de doden weer levend worden? Wie zal dan haar man zijn? Want zij is toch met alle zeven broers getrouwd geweest.’ ²⁹Jezus antwoordde: ‘U denkt verkeerd. Dat komt omdat u de boeken van Mozes en de kracht van God niet kent. ³⁰Want als de doden weer levend worden, is er geen sprake meer van trouwen. Dan zijn de mensen als engelen in de hemel. ³¹En wat het terugkomen uit de dood betreft, hebt u niet gelezen wat door God tegen u gezegd is, toen Hij zei: ³²“Ik ben de God van Abraham, de God van Isaak en de God van Jakob!” Daaruit blijkt dat Hij niet een God van doden is, maar van levenden.’ ³³Iedereen was diep onder de indruk van zijn inzicht.

³⁴Toen de Farizeeën hoorden dat Hij de Sadduceeën de mond had gesnoerd, kwamen zij met een nieuwe strikvraag. ³⁵Een van hen, een bijbelgeleerde, nam het woord. ³⁶‘Meester, wat is het belangrijkste gebod in de wet van Mozes?’ ³⁷Jezus antwoordde: ‘Heb de Here, uw God, lief met heel uw hart, met heel uw ziel en met heel uw verstand. ³⁸Dit gebod is het eerste en het belangrijkste. ³⁹Het tweede gebod komt op hetzelfde neer: “Heb uw naaste net zo lief als uzelf.” ⁴⁰Deze twee geboden zijn de basis van de hele wet en de profeten.’

⁴¹Er stonden verschillende Farizeeën om Jezus heen. Hij vroeg hun: ⁴²‘Hoe staat het met de Christus? Van wie is Hij een zoon?’ ‘Van David,’ antwoordden zij. ⁴³‘Hoe kan David hem dan Here noemen?’ vroeg Jezus. ‘Want hij heeft gezegd: ⁴⁴“God zei tegen mijn Here: Kom naast Mij zitten, aan mijn rechterhand, totdat Ik uw vijanden aan U onderworpen heb.” Dat was hem ingegeven door de Heilige Geest. ⁴⁵Als David hem Here noemt, hoe kan de Christus dan zijn Zoon zijn?’ ⁴⁶Ze hadden daar geen antwoord op. En van die dag af durfde niemand meer met zoʼn vraag bij Hem te komen.

New English Translation (NET)

Het Boek (HTB)

Matthew 22 New English Translation