The big picture
Matthew 22 opens in verse 1 with “And Jesus answered and spake unto them again by parables, and said,”, reaches its middle movement near verse 23 with “The same day came to him the Sadducees, which say that there is no resurrection, and…”, and closes in verse 46 with “And no man was able to answer him a word, neither durst any man from that day forth ask…” Repeated or prominent terms include servants, Jesus, LORD, wedding, king. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
Matthew · King James Version · 46Matthew 22:1-8
1–8: Jesus answered and spake unto them again by parables, and said,
Matthew 22:1–8 opens with “And Jesus answered and spake unto them again by parables, and said,” and reaches “Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.” by its final verse. That movement develops the focus on Matthew 22 develops its own movement around servants, Jesus, LORD, wedding, king, with particular weight carried by servants, bidden, king.
Context that brings the passage to life
“And Jesus answered and spake unto them again by parables, and said,” Naming Jesus keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“And sent forth his servants to call them that were bidden to the wedding: and they would not come.” The line’s distinctive content terms include bidden, call, servants. Its relationship to verses 2 and 4 shows what work it does in this passage.
Matthew 22:1-8
King James Version1And Jesus answered and spake unto them again by parables, and said,
2The kingdom of heaven is like unto a certain king, which made a marriage for his son,
3And sent forth his servants to call them that were bidden to the wedding: and they would not come.
4Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.
5But they made light of it, and went their ways, one to his farm, another to his merchandise:
6And the remnant took his servants, and entreated them spitefully, and slew them.
7But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.
8Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.
Matthew 22:9-16
9–16: Go ye therefore into the highways, and as many as ye shall find, bid to…
Matthew 22:9–16 opens with “Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.” and reaches “And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou…” by its final verse. That movement develops the focus on Matthew 22 develops its own movement around servants, Jesus, LORD, wedding, king, with particular weight carried by wedding, garment, guests.
Context that brings the passage to life
This block contains 1 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
“And when the king came in to see the guests, he saw there a man which had not on a wedding garment:” The line’s distinctive content terms include garment, guests, king. Its relationship to verses 10 and 12 shows what work it does in this passage.
Matthew 22:9-16
King James Version9Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.
10So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.
11And when the king came in to see the guests, he saw there a man which had not on a wedding garment:
12And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.
13Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.
14For many are called, but few are chosen.
15Then went the Pharisees, and took counsel how they might entangle him in his talk.
16And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.
Matthew 22:17-24
17–24: Tell us therefore, What thinkest thou? Is it lawful to give tribute unto…
Matthew 22:17–24 opens with “Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?” and reaches “Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife…” by its final verse. That movement develops the focus on Matthew 22 develops its own movement around servants, Jesus, LORD, wedding, king, with particular weight carried by brother, sar’s, tribute.
Context that brings the passage to life
This block contains 3 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
Matthew 22:17-24
King James Version17Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?
18But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?
19Shew me the tribute money. And they brought unto him a penny.
20And he saith unto them, Whose is this image and superscription?
21They say unto him, Cæsar’s. Then saith he unto them, Render therefore unto Cæsar the things which are Cæsar’s; and unto God the things that are God’s.
22When they had heard these words, they marvelled, and left him, and went their way.
23The same day came to him the Sadducees, which say that there is no resurrection, and asked him,
24Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.
Matthew 22:25-32
25–32: There were with us seven brethren: and the first, when he had married a…
Matthew 22:25–32 opens with “Now there were with us seven brethren: and the first, when he had married a wife, deceased, and…” and reaches “I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the…” by its final verse. That movement develops the focus on Matthew 22 develops its own movement around servants, Jesus, LORD, wedding, king, with particular weight carried by resurrection, wife, dead.
Context that brings the passage to life
This block contains 2 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left…” The number seven makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
Matthew 22:25-32
King James Version25Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother:
26Likewise the second also, and the third, unto the seventh.
27And last of all the woman died also.
28Therefore in the resurrection whose wife shall she be of the seven? for they all had her.
29Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.
30For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.
31But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,
32I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.
Matthew 22:33-40
33–40: When the multitude heard this, they were astonished at his doctrine.
Matthew 22:33–40 opens with “And when the multitude heard this, they were astonished at his doctrine.” and reaches “On these two commandments hang all the law and the prophets.” by its final verse. That movement develops the focus on Matthew 22 develops its own movement around servants, Jesus, LORD, wedding, king, with particular weight carried by commandment, love, asked.
Context that brings the passage to life
This block contains 1 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“And when the multitude heard this, they were astonished at his doctrine.” The line’s distinctive content terms include astonished, doctrine, multitude. Its relationship to verses 34 shows what work it does in this passage.
Matthew 22:33-40
King James Version33And when the multitude heard this, they were astonished at his doctrine.
34But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.
35Then one of them, which was a lawyer, asked him a question, tempting him, and saying,
36Master, which is the great commandment in the law?
37Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
38This is the first and great commandment.
39And the second is like unto it, Thou shalt love thy neighbour as thyself.
40On these two commandments hang all the law and the prophets.
Matthew 22:41-46
41–46: While the Pharisees were gathered together, Jesus asked them,
Matthew 22:41–46 opens with “While the Pharisees were gathered together, Jesus asked them,” and reaches “And no man was able to answer him a word, neither durst any man from that day forth ask him any…” by its final verse. That movement develops the focus on Matthew 22 develops its own movement around servants, Jesus, LORD, wedding, king, with particular weight carried by LORD, David, call.
Context that brings the passage to life
This block contains 3 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
Matthew 22:41-46
King James Version41While the Pharisees were gathered together, Jesus asked them,
42Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David.
43He saith unto them, How then doth David in spirit call him Lord, saying,
44The \+nd LORD\+nd said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?
45If David then call him Lord, how is he his son?
46And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.
Details worth noticing
The opening image
Matthew 22:1 begins with “And Jesus answered and spake unto them again by parables, and said,”
Where the chapter turns
Matthew 22:25 forms a natural hinge: “Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother:”
The final note
Matthew 22:46 leaves the reader with “And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.”
A word trail through the chapter
The words servants, Jesus, LORD, wedding, king, marriage help reveal the chapter’s repeated concerns.
What does the reader know that Isaac is not told?
The opening identifies a test. That framing matters for the entire account.
What is actually offered?
A ram provided in place of Isaac. Preserve the difference between the threatened act and the outcome.
KJV words made clear
- behold
- look, or pay close attention
- unto
- to
- thou
- you
- thy
- your
- doth
- does
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.