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511511     Again in parables (παλιν εν παραβολαις). 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 Lu 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 παλιν. 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.

512512     A marriage feast (γαμους). 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 Jud 14:17 . The very phrase here, γαμους ποιειν, occurs in the Doric of Thera about B.C. 200. The singular γαμος is common in the papyri for the wedding contract, but Field (Notes, p. 16) sees no difference between the singular here in 22:8 and the plural (see also Ge 29:22; Es 9:22 ; Macc. 10:58).

513513     To call them that were bidden (καλεσα τους κεκλημενους). "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 (Es 5:8; 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 (κα ουκ ηθελον ελθειν). This negative imperfect characterizes the stubborn refusal of the Jewish leaders to accept Jesus as God's Son (Joh 1:11 ). This is "The Hebrew Tragedy" (Conder).

514514     My dinner (το αριστον μου). It is breakfast, not dinner. In Lu 14:12 both αριστον (breakfast) and δειπνον (dinner) are used. This noon or midday meal, like the French breakfast at noon, was sometimes called δειπνον μεσημβρινον (midday dinner or luncheon). The regular dinner (δειπνον) came in the evening. The confusion arose from applying αριστον to the early morning meal and then to the noon meal (some not eating an earlier meal). In Joh 21:12,15 αρισταω is used of the early morning meal, "Break your fast" (αριστησατε). When αριστον was applied to luncheon, like the Latin prandium, ακρατισμα was the term for the early breakfast.
    My fatlings (τα σιτιστα). Verbal from σιτιζω, to feed with wheat or other grain, to fatten. Fed-up or fatted animals.

515515     Made light of it (αμελησαντες). 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 (ος μεν εις τον ιδιον αγρον) or field,

    another to his merchandise (ος δε επ την εμποριαν αυτου) only example in the N.T., from εμπορος, merchant, one who travels for traffic (εμπορευομα), a drummer.

516516     Armies (στρατευματα). Bands of soldiers, not grand armies.

517517     The partings of the highways (τας διεξοδους των οδων). Vulgate, exitus viarum. Διοδο are cross-streets, while διεξοδο (double compound) seem to be main streets leading out of the city where also side-streets may branch off, "by-ways."

518518     The wedding (ο γαμος). But Westcott and Hort rightly read here ο νυμφων, marriage dining hall. The same word in 9:15 means the bridechamber.

519519     Not having a wedding-garment (μη εχων ενδυμα γαμου). Μη is in the Koine the usual negative with participles unless special emphasis on the negative is desired as in ουκ ενδεδυμενον. There is a subtle distinction between μη and ου 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.

520520     Was speechless (εψιμωθη). Was muzzled, dumb from confusion and embarrassment. It is used of the ox (1Ti 5:18 ).
    The outer darkness (το σκοτος το εξωτερον). See Mt 8:12 . All the blacker from the standpoint of the brilliantly lighted banquet hall.

    There shall be (εκε εστα). Out there in the outer darkness.

521521     For many are called, but few chosen (πολλο γαρ εισιν κλητο ολιγο δε εκλεκτο). 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 (κλητο) and the chosen (εκλεκτο) called out from the called.

522522     Went (πορευθεντες). So-called deponent passive and redundant use of the verb as in 9:13: "Go and learn."
    Took counsel (συμβουλιον ελαβον). Like the Latin consilium capere as in 12:14.

    Ensnare in his talk (παγιδευσωσιν εν λογω). From παγις, a snare or trap. Here only in the N.T. In the LXX (1Ki 28:9; Ec 9:12 ; Test. of Twelve Patriarchs, Joseph 7:1). Vivid picture of the effort to trip Jesus in his speech like a bird or wild beast.

523523     Their disciples (τους μαθητας αυτων). Students, pupils, of the Pharisees as in Mr 2:18 . There were two Pharisaic theological seminaries in Jerusalem (Hillel, Shammai).
    The Herodians (των Hερωιδιανων). Not members of Herod's family or Herod's soldiers, but partisans or followers of Herod. The form in -ιανος is a Latin termination like that in Χριστιανος (Ac 11:26 ). Mentioned also in Mr 3:6 combining with the Pharisees against Jesus.

    The person of men (προσωπον ανθρωπων). Literally, face of men. Paying regard to appearance is the sin of partiality condemned by James (Jas 2:1,9 ) when προσωπολημψια, προσωπολημπτειν are used, in imitation of the Hebrew idiom. This suave flattery to Jesus implied "that Jesus was a reckless simpleton" (Bruce).

524524     Tribute money (το νομισμα του κηνσου). Κηνσος, Latin census, was a capitation tax or head-money, tributum capitis, for which silver denaria were struck, with the figure of Caesar and a superscription, e.g. "Tiberiou Kaisaros" (McNeile). Νομισμα is the Latin numisma and occurs here only in the N.T., is common in the old Greek, from νομιζω sanctioned by law or custom.

525525     This image and superscription (η εικων αυτη κα η επιγραφη). Probably a Roman coin because of the image (picture) on it. The earlier Herods avoided this practice because of Jewish prejudice, but the Tetrarch Philip introduced it on Jewish coins and he was followed by Herod Agrippa I. This coin was pretty certainly stamped in Rome with the image and name of Tiberius Caesar on it.

526526     Render (αποδοτε). "Give back" to Caesar what is already Caesar's.

527527     Shall marry (επιγαμβρευσε). The Sadducees were "aiming at amusement rather than deadly mischief" (Bruce). It was probably an old conundrum that they had used to the discomfiture of the Pharisees. This passage is quoted from De 25:5,6 . The word appears here only in the N.T. and elsewhere only in the LXX. It is used of any connected by marriage as in Ge 34:9; 1Sa 18:22 . But in Ge 38:8 and De 25:5 it is used specifically of one marrying his brother's widow.

528528     They were astonished (εξεπλησσοντο). Descriptive imperfect passive showing the continued amazement of the crowds. They were struck out (literally).

529529     He had put the Sadducees to silence (εφιμωσεν τους Σαδδουκαιους). Muzzled the Sadducees. The Pharisees could not restrain their glee though they were joining with the Sadducees in trying to entrap Jesus.
    Gathered themselves together (συνηχθησαν επ το αυτο). First aorist passive, were gathered together. Επ το αυτο explains more fully συν-. See also Ac 2:47 . "Mustered their forces" (Moffatt).

530530     The great commandment in the law (εντολη μεγαλη εν τω νομω). The positive adjective is sometimes as high in rank as the superlative. See μεγας in Mt 5:19 in contrast with ελαχιστος. The superlative μεγιστος occurs in the N.T. only in 2Pe 1:4 . Possibly this scribe wishes to know which commandment stood first (Mr 12:28 ) with Jesus. "The scribes declared that there were 248 affirmative precepts, as many as the members of the human body; and 365 negative precepts, as many as the days in the year, the total being 613, the number of letters in the Decalogue" (Vincent). But Jesus cuts through such pettifogging hair-splitting to the heart of the problem.

531531     The Christ (του Χριστου). The Messiah, of course, not Christ as a proper name of Jesus. Jesus here assumes that Ps 110 refers to the Messiah. By his pungent question about the Messiah as David's son and Lord he really touches the problem of his Person (his Deity and his Humanity). Probably the Pharisees had never faced that problem before. They were unable to answer.

532532     Sit on Moses' seat (επ της Μωυσεως καθεδρας εκαθισαν). The gnomic or timeless aorist tense, εκαθισαν, not the aorist "for" the perfect. The "seat of Moses" is a brief form for the chair of the professor whose function it is to interpret Moses. "The heirs of Moses' authority by an unbroken tradition can deliver ex cathedra pronouncements on his teaching" (McNeile).

533533     For they say and do not (λεγουσιν κα ου ποιουσιν). "As teachers they have their place, but beware of following their example" (Bruce). So Jesus said: "Do not ye after their works " (μη ποιειτε). Do not practice their practices. They are only preachers. Jesus does not here disapprove any of their teachings as he does elsewhere. The point made here is that they are only teachers (or preachers) and do not practice what they teach as God sees it.

534534     With their finger (τω δακτυλω αυτων). A picturesque proverb. They are taskmasters, not burden-bearers, not sympathetic helpers.

535535     To be seen of men (προς το θεαθηνα τοις ανθρωποις). See 6:1 where this same idiom occurs. Ostentation regulates the conduct of the rabbis.
    Phylacteries (φυλακτηρια). An adjective from φυλακτηρ, φυλασσω (to guard). So a fortified place, station for garrison, then a safeguard, protecting charm or amulet. The rabbis wore τεφιλλιν or prayer-fillets, small leather cases with four strips of parchment on which were written the words of Ex 13:1-10,11-16; De 6:4-9; 11:13-21 . They took literally the words about "a sign unto thy hand," "a memorial between thine eyes," and "frontlets." "That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these strips was to be tied up with a well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a sabbath. They profanely imagined that God wore the tephillin" (Vincent). It is small wonder that Jesus ridiculed such minute concern for pretentious externalism and literalism. These tephillin "are still worn at the present day on the forehead and left arm by Jews at the daily Morning Prayer" (McNeile) . "The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience" (Bruce). Hence they made them "broad." The superstitious would wear them as mere charms to ward off evil.

    Enlarge the borders (μεγαλυνουσιν τα κρασπεδα). In 9:20 we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to Nu 15:38 . Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see on 9:20). They made a virtue of the size of the fringes also. "Such things were useful as reminders; they were fatal when they were regarded as charms" (Plummer).

536536     The chief place at feasts (την πρωτοκλισιαν εν τοις δειπνοις). Literally, the first reclining place on the divan at the meal. The Persians, Greeks, Romans, Jews differed in their customs, but all cared for the post of honour at formal functions as is true of us today. Hostesses often solve the point by putting the name of each guest at the table. At the last passover meal the apostles had an ugly snarl over this very point of precedence (Lu 22:24; Joh 13:2-11 ), just two days after this exposure of the Pharisees in the presence of the apostles.
    The chief seats in the synagogues (τας πρωτοκαθεδριας εν ταις συναγωγαις). "An insatiable hunger for prominence" (Bruce). These chief seats (Zuchermandel) were on the platform looking to the audience and with the back to the chest in which were kept the rolls of scripture. The Essenes had a different arrangement. People today pay high prices for front seats at the theatre, but at church prefer the rear seats out of a curious mock-humility. In the time of Jesus the hypocrites boldly sat up in front. Now, if they come to church at all, they take the rear seats.

537537     Salutations (ασπασμους). The ordinary courtiers were coveted because in public. They had an itch for notice. There are occasionally today ministers who resent it if they are not called upon to take part in the services at church. They feel that their ministerial dignity has not been recognized.

538538     But be not ye called Rabbi (υμεις δε μη κληθητε Ραββε). An apparent aside to the disciples. Note the emphatic position of υμεις. Some even regard verses 8-10 as a later addition and not part of this address to the Pharisees, but the apostles were present. Euthymius Zigabenus says: "Do not seek to be called (ingressive aorist subjunctive), if others call you this it will not be your fault." This is not far from the Master's meaning. Rabbi means "my great one," "my Master," apparently a comparatively new title in Christ's time.

539539     Call no man your father (πατερα μη καλεσητε υμων). Jesus meant the full sense of this noble word for our heavenly Father. "Abba was not commonly a mode of address to a living person, but a title of honour for Rabbis and great men of the past" (McNeile). In Gethsemane Jesus said: "Abba, Father" (Mr 14:36 ). Certainly the ascription of "Father" to pope and priest seems out of harmony with what Jesus here says. He should not be understood to be condemning the title to one's real earthly father. Jesus often leaves the exceptions to be supplied.

540540     Masters (καθηγητα). This word occurs here only in the N.T. It is found in the papyri for teacher (Latin, doctor). It is the modern Greek word for professor. "While διδασκαλος represents Ραβ, καθηγητες stands for the more honourable Ραββαν, -βων" (McNeile). Dalman (Words of Jesus, p. 340) suggests that the same Aramaic word may be translated by either διδασκαλος or καθηγητες.
    The Christ (ο Χριστος). The use of these words here by Jesus like "Jesus Christ" in his Prayer (Joh 17:3 ) is held by some to show that they were added by the evangelist to what Jesus actually said, since the Master would not have so described himself. But he commended Peter for calling him "the Christ the Son of the living God" (Mt 16:16f. ). We must not empty the consciousness of Jesus too much.

541541     Exalt himself (υψωσε εαυτον). Somewhat like 18:4; 20:26 . Given by Luke in other contexts (14:11; 18:14 ). Characteristic of Christ.

542542     Hypocrites (υποκριτα). This terrible word of Jesus appears first from him in the Sermon on the Mount (Mt 6:2,5,16; 7:5 ), then in 15:7 and 22:18. Here it appears "with terrific iteration" (Bruce) save in the third of the seven woes (23:13,15,23,25,27,29 ). The verb in the active (υποκρινω) meant to separate slowly or slightly subject to gradual inquiry. Then the middle was to make answer, to take up a part on the stage, to act a part. It was an easy step to mean to feign, to pretend, to wear a masque, to act the hypocrite, to play a part. This hardest word from the lips of Jesus falls on those who were the religious leaders of the Jews (Scribes and Pharisees), who had justified this thunderbolt of wrath by their conduct toward Jesus and their treatment of things high and holy. The _Textus Receptus has eight woes, adding verse 14 which the Revised Version places in the margin (called verse 13 by Westcott and Hort and rejected on the authority of Aleph B D as a manifest gloss from Mr 12:40 and Lu 20:47 ). The MSS. that insert it put it either before 13 or after 13. Plummer cites these seven woes as another example of Matthew's fondness for the number seven, more fancy than fact for Matthew's Gospel is not the Apocalypse of John. These are all illustrations of Pharisaic saying and not doing (Allen).
    Ye shut the kingdom of heaven (κλειετε την βασιλειαν των ουρανων). In Lu 11:52 the lawyers are accused of keeping the door to the house of knowledge locked and with flinging away the keys so as to keep themselves and the people in ignorance. These custodians of the kingdom by their teaching obscured the way to life. It is a tragedy to think how preachers and teachers of the kingdom of God may block the door for those who try to enter in (τους εισερχομενους, conative present middle participle).

    Against (εμπροσθεν). Literally, before. These door-keepers of the kingdom slam it shut in men's faces and they themselves are on the outside where they will remain. They hide the key to keep others from going in.

543543     Twofold more a son of hell than yourselves (υιον γεεννης διπλοτερον υμων). It is a convert to Pharisaism rather than Judaism that is meant by "one proselyte" (ενα προσηλυτον), from προσερχομα, newcomers, aliens. There were two kinds of proselytes: of the gate (not actual Jews, but God-fearers and well-wishers of Judaism, like Cornelius), of righteousness who received circumcision and became actual Jews. But a very small per cent of the latter became Pharisees. There was a Hellenistic Jewish literature (Philo, Sibylline Oracles, etc.) designed to attract Gentiles to Judaism. But the Pharisaic missionary zeal (compass, περιαγητε, go around) was a comparative failure. And success was even worse, Jesus says with pitiless plainness. The "son of Gehenna" means one fitted for and so destined for Gehenna. "The more converted the more perverted" (H.J. Holtzmann). The Pharisees claimed to be in a special sense sons of the kingdom (Mt 8:12 ). They were more partisan than pious. Διπλους (twofold, double) is common in the papyri. The comparative here used, as if from διπλος, appears also in Appian. Note the ablative of comparison h–mon. It was a withering thrust.

544544     Ye blind guides (οδηγο τυφλο). Note omission of "Scribes and Pharisees, hypocrites" with this third woe. In 15:14 Jesus had already called the Pharisees "blind guides" (leaders). They split hairs about oaths, as Jesus had explained in 5:33-37, between the temple and the gold of the temple.
    He is a debtor (οφειλε). He owes his oath, is bound by his oath. A.V.,

    is guilty , is old English, obsolete sense of guilt as fine or payment.

545545     Ye fools (μωρο). In 5:22 Jesus had warned against calling a man μωρος in a rage, but here he so terms the blind Pharisees for their stupidity, description of the class. "It shows that not the word but the spirit in which it is uttered is what matters" (McNeile).

546546     Ye tithe (αποδεκατουτε). The tithe had to be paid upon "all the increase of thy seed" (De 14:22; Le 27:30 ). The English word tithe is tenth. These small aromatic herbs, mint (το ηδυοσμον, sweet-smelling), anise or dill (ανηθον), cummin (κυμινον, with aromatic seeds), show the Pharisaic scrupulous conscientiousness, all marketable commodities. "The Talmud tells of the ass of a certain Rabbi which had been so well trained as to refuse corn of which the tithes had not been taken" (Vincent).
    These ye ought (ταυτα εδε). Jesus does not condemn tithing. What he does condemn is doing it to the neglect of the

    weightier matters (τα βαρυτερα). The Pharisees were externalists; cf. Lu 11:39-44 .

547547     Strain out the gnat (διυλιζοντες τον κωνωπα). By filtering through (δια), not the "straining at" in swallowing so crudely suggested by the misprint in the A.V.
    Swallow the camel (την δε καμηλον καταπινοντες). Gulping or drinking down the camel. An oriental hyperbole like that in 19:24. See also 5:29,30; 17:20; 21:21 . Both insects and camels were ceremonially unclean (Le 11:4,20,23,42 ). "He that kills a flea on the Sabbath is as guilty as if he killed a camel" (Jer. Shabb. 107).

548548     From extortion and excess (εξ αρπαγης κα ακρασιας). A much more serious accusation. These punctilious observers of the external ceremonies did not hesitate at robbery (αρπαγες) and graft (ακρασιας), lack of control. A modern picture of wickedness in high places both civil and ecclesiastical where the moral elements in life are ruthlessly trodden under foot. Of course, the idea is for both the outside εκτος and the inside (εντος) of the cup and the platter (fine side dish). But the inside is the more important. Note the change to singular in verse 26 as if Jesus in a friendlier tone pleads with a Pharisee to mend his ways.

549549     Whited sepulchre (ταφοις κεκονιαμενοις). The perfect passive participle is from κονιαω and that from κονια, dust or lime. Whitened with powdered lime dust, the sepulchres of the poor in the fields or the roadside. Not the rock-hewn tombs of the well-to-do. These were whitewashed a month before the passover that travellers might see them and so avoid being defiled by touching them (Nu 19:16 ). In Ac 23:3 Paul called the high priest a whited wall. When Jesus spoke the sepulchres had been freshly whitewashed. We today speak of whitewashing moral evil.

550550     The tombs of the prophets (τους ταφους των προφητων). Cf. Lu 11:48-52 . They were bearing witness against themselves (εαυτοις, verse 31) to "the murder-taint in your blood" (Allen). "These men who professed to be so distressed at the murdering of the Prophets, were themselves compassing the death of Him who was far greater than any Prophet" (Plummer). There are four monuments called Tombs of the Prophets (Zechariah, Absalom, Jehoshaphat, St. James) at the base of the Mount of Olives. Some of these may have been going up at the very time that Jesus spoke. In this seventh and last woe Jesus addresses the Jewish nation and not merely the Pharisees.

551551     Fill ye up (πληρωσατε). The keenest irony in this command has been softened in some MSS. to the future indicative (πληρωσετε). "Fill up the measure of your fathers; crown their misdeeds by killing the prophet God has sent to you. Do at last what has long been in your hearts. The hour is come" (Bruce).

552552     Ye serpents, ye offspring of vipers (οφεις γεννηματα εχιδνων). These blistering words come as a climax and remind one of the Baptist (3:17) and of the time when the Pharisees accused Jesus of being in league with Beelzebub (12:34). They cut to the bone like whip-cords.
    How shall ye escape (πως φυγητε). Deliberate subjunctive. There is a curse in the Talmud somewhat like this: "Woe to the house of Annas! Woe to their serpent-like hissings."

553553     Zachariah son of Barachiah (Ζαχαριου υιου Βαραχιου). Broadus gives well the various alternatives in understanding and explaining the presence of "son of Barachiah" here which is not in Lu 11:51 . The usual explanation is that the reference is to Zachariah the son of Jehoiada the priest who was slain in the court of the temple (2Ch 24:20ff.. ). How the words, "son of Barachiah," got into Matthew we do not know. A half-dozen possibilities can be suggested. In the case of Abel a reckoning for the shedding of his blood was foretold (Ge 4:10 ) and the same thing was true of the slaying of Zachariah (2Ch 24:22 ).

554554     How often would I have gathered (ποσακις ηθελησα επισυναγειν). More exactly, how often did I long to gather to myself (double compound infinitive). The same verb (επισυναγε) is used of the hen with the compound preposition υποκατω. Everyone has seen the hen quickly get together the chicks under her wings in the time of danger. These words naturally suggest previous visits to Jerusalem made plain by John's Gospel.


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