The parable of the vineyard in Matt. 21 refers to the Old Testament, in which was the kingdom of God (Matt. 21:43), whereas the parable of a wedding feast in this chapter refers to the New Testament, in which is the kingdom of the heavens.

In the foregoing parable (Matt. 21:33-46) the Lord illustrated how the Jews, who were in the kingdom of God, would be punished, and how the kingdom of God would be taken from them and given to the kingdom people. Another parable was needed for Him to illustrate how the kingdom people, who are in the kingdom of the heavens, will be dealt with strictly. Both parables indicate that the kingdom is a serious matter.

The king is God, and the son is Christ.

In the foregoing parable the Old Testament was likened to a vineyard, with the focus mainly on the matter of labor under the law; in this parable the New Testament is likened to a wedding feast, with the focus mainly on the matter of enjoyment under grace.

The king is God, and the son is Christ.

These are the first group of New Testament apostles.

These are the apostles sent later by the Lord.

Primarily the first meal, taken early in the morning, before work.

Both the oxen and the fatted cattle refer to Christ, who was killed so that God's chosen people could enjoy Him as a feast.

These were the Roman troops who, under the leadership of Titus, destroyed Jerusalem in A.D. 70.

The rejection by the Jews made them unworthy to enjoy the New Testament (Acts 13:46).

Because of the rejection by the Jews, the preaching of the New Testament turned to the Gentiles (Acts 13:46; Rom. 11:11).

This wedding garment is typified by the embroidered garment in Psa. 45:14 and is signified by the fine linen in Rev. 19:8 (see note Rev. 19:8^2b). This is the surpassing righteousness of the overcoming believers, mentioned in Matt. 5:20 (see note Matt. 5:20^1a). The man not clothed with a wedding garment is saved, because he has come to the wedding feast. He has received Christ as his righteousness that he might be justified before God (1 Cor. 1:30; Rom. 3:26), but he has not lived Christ out as his subjective righteousness (Phil. 3:9) that he might participate in the enjoyment of the kingdom of the heavens. He has been called to salvation, but he has not been chosen for the enjoyment of the kingdom of the heavens, which is for the overcoming believers only.

The servants should refer to the angels (cf. Matt. 13:41, 49).

To be cast out into the outer darkness is not to perish; it is to be dealt with dispensationally, to be disqualified from participating in the enjoyment of the kingdom during the millennium, for not having lived by Christ an overcoming life. In the millennium the overcoming believers will be with Christ in the bright glory of the kingdom (Col. 3:4), whereas the defeated believers will suffer discipline in outer darkness (see note Matt. 8:12²).

See note Matt. 8:12^3b.

To be called is to receive salvation (Rom. 1:7; 1 Cor. 1:2; Eph. 4:1), whereas to be chosen is to receive a reward. All believers have been called, but few will be chosen to receive a reward.

See note Matt. 3:7^1a.

The Herodians were those who took sides with King Herod's regime and took part with him in infiltrating Grecian and Roman manners of life into Jewish culture. They sided with the Sadducees but were opposed to the Pharisees. But here they united with the Pharisees to ensnare the Lord Jesus.

Lit., it does not matter to you concerning anyone.

Lit., look into the face of men.

This was truly an ensnaring question. Giving tribute to Caesar was opposed by all the Jews. If the Lord Jesus had said that it was lawful to do this, He would have offended all the Jews, whose leaders were the Pharisees. If He had said that it was not lawful, the Herodians, who stood with the Roman government, would have had strong ground to accuse Him.

See note Matt. 6:2^2b.

The Lord Jesus did not show the Roman coin but asked them to show one to Him. Since they possessed one of the Roman coins, they were caught.

See note John 6:7¹.

This is to pay tribute to Caesar according to his governmental regulations.

This is to pay the half-shekel to God according to Exo. 30:11-16, and to offer all the tithes to God according to the law of God.

See note Matt. 3:7^2b.

Knowing the Scriptures is one thing; knowing the power of God is another. We need to know both. The Scriptures here refer to the Old Testament verses that concern the matter of resurrection, and the power of God refers to the power of resurrection.

As God is the God of the living and is called "the God of Abraham and the God of Isaac and the God of Jacob," so the dead Abraham, Isaac, and Jacob will be resurrected. This is the way the Lord Jesus expounded the Scriptures — not only according to the letter but also according to the life and power implied within them.

One who was knowledgeable in the law of Moses, a professional interpreter of the law of the Old Testament.

Lit., in.

Lit., in.

Lit., in.

Both commandments, the commandment to love God and the commandment to love man, are a matter of love. Love is the spirit of God's commandments.

As portrayed in Matt. 21:23-46; 22:1-46, during His last visit to Jerusalem, the center of Judaism, Christ was surrounded by the chief priests, elders, Pharisees, Herodians, and Sadducees, along with a lawyer, all of whom endeavored to ensnare Him by asking puzzling and insidious questions. First, the chief priests, representing the authority of the Jewish religion, and the elders, representing the authority of the Jewish people, asked Him concerning His authority (Matt. 21:23). Their question was according to their religious concept. Second, the Pharisees, the fundamentalists, and the Herodians, who were zealous in politics, asked Him a question related to politics. Third, the Sadducees, the modernists, questioned Him concerning fundamental belief. Fourth, a self-approved lawyer asked Him a question concerning the law. After answering all their questions wisely, He asked them a question concerning the Christ. This is the question of questions. Their questions were related to religion, politics, belief, and the law. His question was concerning the Christ, who is the center of all things. They knew religion, politics, belief, and the law, but they paid no attention to Christ. Hence, He asked them, "What do you think concerning the Christ?" This question of questions must be answered by everyone.

Christ can be known by us only in our spirit through God's revelation (Eph. 3:5).

Christ is God; in His divinity He is the Lord of David. He is also a man; in His humanity He is the Son of David. The Pharisees had only half the scriptural knowledge concerning Christ's person, i.e., that He was the Son of David according to His humanity. They did not have the other half, i.e., that He was the Son of God according to His divinity.

Christ's question of questions concerning His wonderful person muzzled the mouths of all His opposers.