9. Made a marriage (érduncev ydpous). But the phrase refers to the marriage-feast, rather than to the marriage-cere- mony. In Esther ix. 22, the word is used of feasting without any reference to a marriage. Rey., @ marriage-feast.
3. To call them that were bidden (xarécau TOUS KEKNN- pévous). Perhaps an unconscious play on the words, lost in both A. V. and Rev., to call the called. This was according to the Oriental custom of sending a messenger, after the invitations have been issued, to notify the invited guests that the enter- tainment is prepared. Thus Esther invites Haman to a ban- quet on the morrow, and, at the actual time, the chamberlain comes to bring him to the feast (Esth. v. 8; vi. 14).
4, Dinner (dpsorov). Not the principal meal of the day, put a noon-breakfast ; luncheon.
120 WORD STUDIES IN THE NEW TESTAMENT. ([Cu. XXII.
Fatlings (cvtucTa). From oizos, corn, grain, or food gener- rally. Properly animals especially fed up or fatted for a feast.
5. Made light of it (a4uedjoavtes). Not in the sense of jeering. ‘They simply gave it no heed.
His farm (idvov aypov). Rev., his own farm; bringing out the contrast between his selfish interest and the respect due to his king. Compare 2 Chron. xxx. 10.
7. Armies (otpatevpata). Not in our grand sense of ar- mies, but troops, soldiers. Compare Luke xxiii. 11, where the word is rendered men of war ; Rev., soldiers.
9. Highways (ése&ddous). Literally, the word means a way out through ; passage, outlet, thoroughfare. The idea of cross- ings grows out of the junction of the smaller cross-ways with the trunk roads.
10. Was furnished (éAjo3n). The Greek is stronger; was filled: so Rev.
11. To see (JedoacJas). Rev., somewhat stiffly, behold ; but the idea is correct, as the verb denotes careful seeing, look- ing intently, inspection. See on Matt. xi. 7.
12. Not having (u% éywv). It is hardly possible to convey the subtle sense of the negative particle (uw) to the English reader. A different word for not (ov«) is used in the preceding verse, expressing an outward, objective fact which attracted the king’s notice. The man had not (ode) a wedding garment. When the king addresses the guest, he is thinking not so much of the outward token of disrespect, as of the guest’s mental attitude toward the proprieties of the occasion. It is as if he had said, “ What were you thinking of, where was your respect for me and for my guests, when you allowed yourself to come hither not (uw) having the proper garment, as you knew you ought to have?” It implies, as Dr. Morison observes, that the
Qu. XXIl.] ; MATTHEW. 1211
man was conscious of the omission when he entered, and was intentionally guilty of the neglect. This distinction between the two negative particles rests on the law of the Greek lan- guage, according to which od and its compounds stand where something is to be denied as a matter of fact, and pw» and its compounds when something is to be denied as a matter of thought.
He was speechless (édiyoIn). Lit., he was muzzled or gagged. It is used of muzzling the ox (1 Tim. v.18), and is ad- dressed by Christ to the demon (Mark i. 25), and to the raging sea (Mark iv. 39). Peter uses it of putting the ignorant and foolish to silence (1 Pet. ii. 15).
The outer darkness. See on Matt. viii. 12.
15. Entangle (rayidevcwow). From rayis, a trap or snare. Better, therefore, Rev., ensnare.
19. Tribute-money (vopicpa Tod Kyvoov). Lit., the current coin of tribute, which was paid not in Jewish but in Roman money. See on ch. xvii. 25, tribute.
A penny. See on Matt. xx. 2.
20. Image and superscription (edcav xal éruvypady). In- ages on coins were not approved by the Jews. Out of respect to this prejudice none of the earlier Herods had his own image impressed on them. Herod Agrippa I., who murdered James and imprisoned Peter, introduced the practice. The coin shown to Christ must either have been struck in Rome, or else was one of the Tetrarch Philip, who was the first to introduce the image of Caesar on strictly Jewish coins.