Vv. 5-7. οἱ δὲ ἀμελήσαντες ἀπῆλθον. The Vulgate resolves the participle and translates: ‘‘ neglexerunt et abierunt,” so also the A.V. and R.V.; justly, for the participle points out the state of mind
απ---το.
oly fe
τοὺς δούλους αὐτοῦ ‘UBpicay καὶ ἀπέκτειναν. 7. ᾽Ακούσας δὲ 61 Lk. xi. 45; βασιλεὺς 1 ὠργίσθη, καὶ πέµψας τὰ Ε στρατεύματα 3 αὐτοῦ ἀπώλεσε Actsxiv.s.
a a & τοὺς φονεῖς ἐκείνους, καὶ τὴν πόλιν αὐτῶν “evémpyoe. 8. Τότελέγει ττ. a / 2 a ¢ = , J , > c 8 , 3 τοῖς δούλοις αὐτοῦ, “O μὲν γάμος ἔτοιμός ἐστιν, οἱ δὲ κεκληµένοι οὐκ
ἦσαν ἄξιοι.
@ 4 , > 4 ,
ὥσους ἂν εὕρητε, καλέσατε εἰς τοὺς ydpous. οἱ δοῦλοι ἐκεῖνοι εἷς τὰς ὁδοὺς συνήγαγον πάντας ὅσους ὃ εὗρον, πονηρούς )τε καὶ ἀγαθούς' καὶ ἐπλήσθη ὁ γάμος” ἀνακειμένων.
ds rare in Mt.; here, Ch. xxvii. 48, xxviii. 12.
1 For ακονσας Se 0 Bao. NBL have ο δε βασιλευς.
3 Ὦ has το στρατευµα (Trg. in margin).
3 ovs in ND (W.-H).
xviii. 32. kk. xxiii. Acts
XXiii. το, 27. Pach ϱ. πορεύεσθε οὖν ἐπὶ τὰς | διεξόδους τῶν ὁδῶν, καὶ 119.
2 h hi
1Ο. Καὶ ἐξελθόντε in NT i here only
in N. T. [ρα, 1. ᾱ, CXix. 136). j This part.
Often in Acts and Heb, * vupgdov in NBL (Tisch., W.H.).
Jerusalem; πο argument against
which gave rise to the conduct specified. They treated the pressing invitations and glowing descriptions of the servants with indifference.—és μὲν, ὃς δὲ: this one to his own (ἴδιον for αὐτοῦ = proprius for suus) field, that one to his trading (ἐμπορίαν here only in N. T. Cf. Lk. at this point).—Ver. 6. λοιποὶ, the rest, as if ot ἀμελήσαντες were only a part, the greater part, of the invited, while the expression by itself naturally covers the whole. Weiss finds in λοιποὶ a trace of patching: the parable originally referred to the people of israel as a whole, but Mt. introduced a reference to the San- hedrists and here has them specially in view as the λοιποι Koetsveld remarks on the improbability of the story at this point : men at a distance— rulers of provinces—could not be invited in the morning with the expectation of their being present at the palace by mid- day. So far this makes for the hypothesis of remodelling by a second hand. But even in Christ’s acknowledged parables improbabilities are sometimes introduced to meet the requirements of the case ; e.g., in Lk.’s version of the parable all τείαςα. ---κρατήσαντες . . . UB. καὶ ἀπέκτειναν: acts of open rebellion in- evitably leading to war. This feature, according to Weiss, lies outside the picture. Not so, if the marriage feast was to be the occasion for recognising the sonasheir. Then refusal to come
meant withholding homage, rebellion in |
the bud, and acts of violence were but the next step.—Ver. 7. τὰ στρατεύματα: the plural appears surprising, but the meaning seems to be, not separate armies sent one after another, but forces. ---ἁπώλεσε, ἐνέπρησεν: the allegory here evidently refers to the destruction of
authenticity, if xxiv. 2 be a word of Jesus. Note that the destruction of Jerusalem is represented as taking place before the calling of those without = the Gentiles. This is not according to the historic fact. This makes for authenticity, as a later allegorist would have been likely to observe the historical order (vide Schanz).
Vv. 8-10. τότε: after the second set of servants, aS many as survived, had τε- turned and reported their ill-success.— λέγει, he says to them.—é@rowos, ready, and more.—Ver. 9. ἐπὶ τὰς διεξόδους is variously interpreted: at the crossing- places of the country roads (Fritzsche, De Wette, Meyer, Goebel); or at the places in the city whence the great roads leading into the country start (Kypke, Loesner, Kuinoel, Trench, Weiss). ‘‘Ac- cording as we emphasise one or other prep. in the compound word, either; the places whence the roads run out, or Oriental roads passing into the city through gates” (Holtz, H. C.). The second view is the more likely were it only because, the time pressing, the place where new guests are to be found must be near at hand. In the open spaces of the city, strangers from the country as well as the lower population of the town could be met with; the foreign element = Gentiles, mainly in view.—Ver. 1Ο. πονηρούς Te kat ἀγαθούς: not in the mood to make distinctions. τε connects tov. and ἀγαθ. together as one company = all they found, of all sorts, bad or good, the market-place swept «ἶεαῃ.---ἐπλήσθη, was filled ; satis- factory after the trouble in getting guests at all.—vupdaov, the marriage dining- hall; in ix. 15 the brideshamber.