Matthew 22

이 장을 의도를 가지고 읽기

Matthew 22 is a day of confrontation in the temple during the last week of Jesus's life. It opens with a parable of a wedding banquet whose invited guests refuse to come, then records three attempts to trap Jesus, on taxes to Caesar, on the resurrection, and on the greatest commandment, each of which he turns into teaching. It ends with his own question about the Messiah as David's son and David's Lord, after which no one dares to ask him anything more.

장 주석 열기

Matthew 22 records one long day of questions, and it is worth noticing who asks them. Jesus has ridden into Jerusalem, overturned the tables in the temple, and told parables that the leaders recognized as being about themselves. Now they come at him in turn. First the Pharisees, with the Herodians beside them, bring the tax question, a trap with no safe answer: say yes and lose the crowd, say no and give Rome its charge. Jesus asks for the coin, asks whose image it bears, and returns the question to them with a second clause they had not asked about: give to God what is God's. Then the Sadducees, who did not believe in resurrection, bring a riddle about a woman married to seven brothers, and Jesus answers from the one part of Scripture they accepted, the books of Moses, arguing from a present tense that the God of Abraham is the God of the living. Then a lawyer asks which commandment is greatest, and receives the sentence that summarizes the whole Bible. Finally Jesus asks his own question, about how David could call his descendant "Lord," and no one can answer. The chapter opens with a banquet that the invited would not attend. By its end, the invitation has been made in public, and the guests have declined again.

핵심 본문

Matthew 22:1-14 Matthew 22:15-22 Matthew 22:29-32 Matthew 22:34-40

Historical and literary context

The chapter belongs to the days between Palm Sunday and the crucifixion, when Jesus taught openly in the temple courts and the religious authorities looked for a charge against him. The three questions come from different factions: the Pharisees allied with the Herodians on taxes, a politically explosive issue under Roman occupation; the Sadducees, the priestly aristocracy who denied resurrection, on the law of levirate marriage; and a lawyer from the Pharisees on the commandments. Each was designed to divide Jesus from the crowd or expose him to Rome.

How the chapter unfolds

Verses 1 to 14 are the parable of the wedding banquet, with its refusing guests, its open invitation to the crossroads, and its guest without wedding clothes. Verses 15 to 22 are the coin and the question about Caesar. Verses 23 to 33 are the Sadducees' riddle about seven brothers and Jesus's answer from the burning bush: God "is not the God of the dead, but of the living." Verses 34 to 40 are the greatest commandment, love of God and love of neighbor, on which "all the Law and the Prophets hang." Verses 41 to 46 are Jesus's counter-question from Psalm 110, which silences his opponents.

Why this chapter matters

Two of the most quoted sayings of Jesus are here. "Give to Caesar what is Caesar's, and to God what is God's" has shaped Christian thinking about political authority for two thousand years, refusing both rebellion and idolatry of the state. The double love command, quoting Deuteronomy 6 and Leviticus 19, is Jesus's own summary of the entire Bible. His argument for resurrection from a present-tense verb, "I am the God of Abraham," and his reading of Psalm 110 show how he read Scripture: closely, and as testimony to himself.

Interpretive tension to watch

The parable ends with a guest thrown out for lacking wedding clothes, though he was gathered in from the streets. What do the clothes represent, and why is the open invitation not the end of the story? Readers have answered with righteousness, repentance, or the grace one must actually put on; the parable leaves the question sharp on purpose. Its last line, "many are called, but few are chosen," has been read very differently across Christian traditions.

이 장을 위한 질문

Whose image is on the coin, and whose image is on the people holding it? How does Genesis 1:27 sit behind Jesus's answer about Caesar?
Jesus tells the Sadducees they are mistaken because they know neither the Scriptures nor the power of God. Which of the two is easier to neglect?
If all the Law and the Prophets hang on love of God and neighbor, what in your reading of the Bible needs to be re-hung on those two nails?

Study with context

Use this as a chapter guide, then press deeper into the text itself. The goal is to slow down observation, notice structure, and ask better questions before jumping to conclusions.

노트에 추가

1 And Iesus answered and spake vnto them agayne in similitudes sayinge. 2 The kingdome of heven is lyke vnto a certayne kynge which maryed his sonne 3 and sent forth his servantes to call them that were byd to the weddinge and they wolde not come. 4 Ageyne he sent forth other servauntes sayinge: Tell them which are bydden: beholde I have prepared my dynner myne oxen and my fatlinges are kylled and all thinges are redy come vnto the mariage. 5 But they made light of it and went their wayes: one to his ferme place another about his marchaundise 6 the remnaunt toke his seruantes and intreated them vngodly and slewe them. 7 When the kinge hearde that he was wroth and send forth his warryers and distroyed those murtherers and brent vp their cyte. 8 Then sayde he to his servauutes: the weddinge was prepared. But they which were bydden were not worthy. 9 Go ye therfore out into the hyewayes and as many as ye finde byd them to the mariage. 10 The seruauntes wet out into the hiewayes and gaddered to gedder as many as they coulde fynde both good and bad and the weddinge was furnysshed with gestes. 11 Then the kynge came in to viset the gestes and spyed there a man which had not on a weddinge garment 12 and sayde vnto him: frende how fortuned it that thou camest in hither and hast not on a weddyng garment? And he was even spechlesse. 13 Then sayde the kynge to his ministers: take and bynde hym hand and fote and caste hym into vtter darcknes there shalbe wepinge and gnasshinge of teth. 14 For many are called and feawe be chosen. 15 Then went the Pharises and toke counsell how they might tagle him in his wordes. 16 And they sent vnto him their disciples with Herodes servauntes sayinge: Master we knowe that thou are true and teachest the waye of god trulie nether carest for eny man for thou consydrest not menes estate. 17 Tell vs therfore: how thynkest thou? Is it lawfull to geve tribute vnto Cesar or not? 18 Iesus perceaved their wikednes and sayde: Why tempte ye me ye ypocrites? 19 Let me se the tribute money. And they toke hym a peny. 20 And he sayde vnto them: whose is this ymage and superscripcion? 21 They sayde vnto him: Cesars. Then sayde he vnto them. Geve therfore to Cesar that which is Cesars: and geve vnto god that which is goddes. 22 When they hearde that they marveled and lefte hym and went there waye. 23 The same daye the Saduces came to him (which saye that there is no resurreccion) and axed him 24 sayinge: Master Moses bade yf a man dye havinge no chyldre that the brother mary his wyfe and reyse vp seed vnto his brother. 25 Ther were with vs seven brethren and the fyrste maried and deceased with oute yssue and lefte his wyfe vnto his brother. 26 Lyke wise the seconde and the thryd vnto the sevethe. 27 Laste of all the woman dyed also. 28 Now in the resurreccion whose wyfe shall she be of the seven? For all had her. 29 Iesus answered and sayde vnto the: ye are deceaved and vnderstonde not the scriptures nor yet the power of God. 30 For in the resurreccion they nether mary nor are maryed: but are as the angels of God in heven. 31 As touchynge the resurreccion of the deed: have ye not redde what is sayde vnto you of God which sayeth: 32 I am Abrahams God and Ysaacks God and the God of Iacob? God is not the God of the deed: but of the lyvinge. 33 And when the people hearde that they were astonyed at his doctrine. 34 When the Pharises had hearde how that he had put the Saduces to silence they drewe to gedder 35 and one of them which was a doctoure of lawe axed a question temptinge him and sayinge: 36 Master which is the chefe commaundment in the lawe? 37 Iesus sayde vnto him: love the Lorde thy God with all thine herte with all thy soule and with all thy mynde. 38 This is the fyrst and the chefe comaundement. 39 And ther is another lyke vnto this. Love thyne neghbour as thy selfe. 40 In these two commaundemetes hange all the lawe and the Prophetes. 41 Whyll the Pharises were gaddered togeder Iesus axed the sayinge: 42 what thinke ye of Christ? Whose sonne is he? They sayde vnto him: the sonne of David. 43 He sayde vnto them: how then doeth David in spirite call him Lorde sayinge? 44 The Lorde sayde to my Lorde syt on my right honde: tyll I make thyne enemyes thy fote stole. 45 Yf David call him Lorde: how is he then his sonne? 46 And none coulde answere him ageyne one worde: nether dueste eny from that daye forth axe him eny moo questions.

읽기를 실제 공부로 바꾸세요

회원가입하고 구절 즐겨찾기, 노트 작성, AI 학습 도구를 사용해 보세요.

회원가입 로그인

이 장 다음의 단계를 선택하세요 계속 읽거나, 계획을 선택하거나, AI와 함께 계속 공부하세요.

다음 장 읽기 Matthew 23 in Tyndale New Testament.

읽기 플랜

이 장을 반복 가능한 습관으로 만들고 싶다면 계획을 선택하세요.

이 장에 대해 AI에게 묻기

텍스트가 질문을 제기하거나 한 번의 읽기보다 더 깊이 파고들 때 AI 연구를 계속하세요.

이 장이 여는 주제들을 따라가세요 이 장이 열었을 수 있는 더 큰 질문들에 대한 관련 주제 허브.

모든 주제 둘러보기