Matthew:22:1-14

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rwp @Matthew:22:1 @{Again in parables } (\palin en parabolais \). Matthew has already given two on this occasion (The Two Sons , The Wicked Husbandmen ). He alone gives this Parable of the Marriage Feast of the King 's Son . It is somewhat similar to that of The Supper in strkjv @Luke:14:16-23 | given on another occasion . Hence some scholars consider this merely Matthew 's version of the Lucan parable in the wrong place because of Matthew 's habit of grouping the sayings of Jesus . But that is a gratuitous indictment of Matthew 's report which definitely locates the parable here by \palin \. Some regard it as not spoken by Jesus at all , but an effort on the part of the writer to cover the sin and fate of the Jews , the calling of the Gentiles , and God 's demand for righteousness . But here again it is like Jesus and suits the present occasion . rwp @Matthew:22:2 @{A marriage feast } (\gamous \). The plural , as here (2 ,3 ,4 ,9 |), is very common in the papyri for the wedding festivities (the several acts of feasting ) which lasted for days , seven in strkjv @Judges:14:17 |. The very phrase here , \gamous poiein \, occurs in the Doric of Thera about B .C . 200 . The singular \gamos \ is common in the papyri for the wedding contract , but Field ( _Notes_ , p . 16 ) sees no difference between the singular here in strkjv @22:8 | and the plural (see also strkjv @Genesis:29:22 ; strkjv @Esther:9:22 |; Macc . strkjv @10:58 ). rwp @Matthew:22:3 @{To call them that were bidden } (\kalesai tous kekl menous \). "Perhaps an unconscious play on the words , lost in both A .V . and Rev ., {to call the called }" (Vincent ). It was a Jewish custom to invite a second time the already invited (Esther:5:8 ; strkjv @6:14 |). The prophets of old had given God 's invitation to the Jewish people . Now the Baptist and Jesus had given the second invitation that the feast was ready . {And they would not come } (\kai ouk thelon elthein \). This negative imperfect characterizes the stubborn refusal of the Jewish leaders to accept Jesus as God 's Son (John:1:11 |). This is "The Hebrew Tragedy " (Conder ). rwp @Matthew:22:4 @{My dinner } (\to ariston mou \). It is breakfast , not dinner . In strkjv @Luke:14:12 | both \ariston \ (breakfast ) and \deipnon \ (dinner ) are used . This noon or midday meal , like the French breakfast at noon , was sometimes called \deipnon mes mbrinon \ (midday dinner or luncheon ). The regular dinner (\deipnon \) came in the evening . The confusion arose from applying \ariston \ to the early morning meal and then to the noon meal (some not eating an earlier meal ). In strkjv @John:21:12 ,15 | \arista \ is used of the early morning meal , "Break your fast " (\arist sate \). When \ariston \ was applied to luncheon , like the Latin _prandium_ , \akratisma \ was the term for the early breakfast . {My fatlings } (\ta sitista \). Verbal from \sitiz \, to feed with wheat or other grain , to fatten . Fed-up or fatted animals . rwp @Matthew:22:5 @{Made light of it } (\amel santes \). Literally , neglecting , not caring for . They may even have ridiculed the invitation , but the verb does not say so . However , to neglect an invitation to a wedding feast is a gross discourtesy . {One to his own farm } (\hos men eis ton idion agron \) or field , {another to his merchandise } (\hos de epi t n emporian autou \) only example in the N .T ., from \emporos \, merchant , one who travels for traffic (\emporeuomai \), a drummer . rwp @Matthew:22:7 @{Armies } (\strateumata \). Bands of soldiers , not grand armies . rwp @Matthew:22:9 @{The partings of the highways } (\tas diexodous t n hod n \). Vulgate , _exitus viarum_ . \Diodoi \ are cross-streets , while \diexodoi \ (double compound ) seem to be main streets leading out of the city where also side-streets may branch off , "by-ways ." rwp @Matthew:22:10 @{The wedding } (\ho gamos \). But Westcott and Hort rightly read here \ho numph n \, marriage dining hall . The same word in strkjv @9:15 | means the bridechamber . rwp @Matthew:22:12 @{Not having a wedding-garment } (\m ech n enduma gamou \). \M \ is in the _Koin _ the usual negative with participles unless special emphasis on the negative is desired as in \ouk endedumenon \. There is a subtle distinction between \m \ and \ou \ like our subjective and objective notions . Some hold that the wedding-garment here is a portion of a lost parable separate from that of the Wedding Feast , but there is no evidence for that idea . Wunsche does report a parable by a rabbi of a king who set no time for his feast and the guests arrived , some properly dressed waiting at the door ; others in their working clothes did not wait , but went off to work and , when the summons suddenly came , they had no time to dress properly and were made to stand and watch while the others partook of the feast . rwp @Matthew:22:13 @{Was speechless } (\epsim th \). Was muzzled , dumb from confusion and embarrassment . It is used of the ox (1Timothy:5:18 |). {The outer darkness } (\to skotos to ex teron \). See strkjv @Matthew:8:12 |. All the blacker from the standpoint of the brilliantly lighted banquet hall . {There shall be } (\ekei estai \). Out there in the outer darkness . rwp @Matthew:22:14 @{For many are called , but few chosen } (\polloi gar eisin kl toi oligoi de eklektoi \). This crisp saying of Christ occurs in various connections . He evidently repeated many of his sayings many times as every teacher does . There is a distinction between the called (\kl toi \) and the chosen (\eklektoi \) called out from the called .

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