The Geneva Bible Translation Notes, [1599], at sacred-texts.com
(1) Not all of the whole company of those that are called by the voice of the gospel are the true Church before God: for the most part of them would rather follow the conveniences of this life: and some persecute very cruelly those that call them: but they are the true Church who obey when they are called, such as for the most part are those whom the world despises.
Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and [my] fatlings [are] (a) killed, and all things [are] ready: come unto the marriage.
(a) The word used here is commonly used in sacrifices, and is by translation used for other feasts also: For feasts and banquets usually began with sacrifices.
(2) But when the king heard [thereof], he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.
(2) A dreadful destruction of those that condemn Christ.
Then saith he to his servants, The (b) wedding is ready, but they which were bidden were not worthy.
(b) The marriage feast.
(3) Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.
(3) God first calls us when we think nothing of it.
So those servants went out into the highways, and gathered together all as many as they found, both (c) bad and good: and the wedding was furnished with guests.
(c) The general calling offers the gospel to all men: but those who enter in have their life examined.
(4) And when the king came in to see the guests, he saw there a man which had not on a wedding garment:
(4) In the small number which come at the calling, there are some castaways who do not confirm their faith with newness of life.
And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was (d) speechless.
(d) Literally, "haltered", that is to say, he held his peace, as though he had a bridle or a halter around his neck.
Then said the king to the (e) servants, Bind him hand and foot, and take him away, and cast [him] into outer darkness; there shall be weeping and gnashing of teeth.
(e) To those that served the guests.
(f) Then went the Pharisees, and took counsel how they might entangle him in [his] talk.
(f) Snare him in his words or talk. The Greek word is derived from snares which hunters lay.
And they sent out unto him their disciples with the (g) Herodians, saying, Master, we know that thou art true, and teachest the way of God (h) in truth, neither carest thou for any [man]: for thou regardest not the (i) person of men.
(g) Those who with Herod made a new religion, composed of both heathen and Jewish religion.
(h) Truly and sincerely.
(i) You are not moved with any appearance and outward show.
(5) Tell us therefore, What thinkest thou? Is it lawful to give (k) tribute unto Caesar, or not?
(5) The Christians must obey their magistrates, even though they are wicked and extortioners, but only in as much as is in agreement with the commandments of God, and only in as much as his honour is not diminished.
(k) The word that is used here signifies a valuing and rating of men's substance, according to the proportion of which they payed tribute in those provinces which were subject to tribute, and it is here taken for the tribute itself.
Shew me the tribute money. And they brought unto him a (l) penny.
(l) Before (Mat 17:24) there is mention made of a didrachma, and here of a penny, whereas a didrachma is more by the seventh part then a penny: so that there seems to be an inconsistency in these two places: but they may easily be reconciled in this way: The penny was paid to the Romans for tribute, according to the proportion they were rated at, and the drachma was payed by everyone to the Temple, which also the Romans took to themselves when they had subdued India.
(6) The same day came to him the Sadducees, which say that there is no resurrection, and asked him,
(6) Christ affirms the resurrection of the flesh, as opposed to the Sadducees.
Saying, Master, Moses said, If a man die, having no (m) children, his brother shall marry his wife, and raise up seed unto his brother.
(m) Daughters are also included by this word "children", but even though they were part of his family and bore his name, the man who had only daughters was in the same position as the man who had no children at all; this is because daughters were not at this time able to carry on the family name. Therefore, by "children" here, we should understand it to be referring to "sons".
For in the resurrection they neither marry, nor are given in marriage, but are as the (n) angels of God in heaven.
(n) He does not say that they will be without bodies, for then they would not be men any more; but, they will be as angels, for they will neither marry nor be married.
(7) But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.
(7) The gospel does not abolish the precepts of the law, but rather it confirms them.
Then (o) one of them, [which was] a lawyer, asked [him a question], tempting him, and saying,
(o) A scribe, so it says in (Mar 12:28). To understand what a scribe is, See Mat 2:4
Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy (p) soul, and with all thy mind.
(p) The Hebrew text in (Deu 6:5) reads, "with thine heart, soul, and strength"; and in (Mar 12:30) and (Luk 10:27) we read, "with soul, heart, strength and thought."
And the second [is] like unto it, Thou shalt love thy (q) neighbour as thyself.
(q) Another man.
(8) While the Pharisees were gathered together, Jesus asked them,
(8) Christ manifestly proves that he is David's son, according to the flesh, but otherwise David's Lord, and very God.
Saying, What think ye of Christ? (r) whose son is he? They say unto him, [The Son] of David.
(r) Of whose stock or family: for the Hebrews call a man's posterity "sons".