KJV: And sent forth his servants to call them that were bidden to the wedding: and they would not come.
YLT: and he sent forth his servants to call those having been called to the marriage-feasts, and they were not willing to come.
Darby: and sent his bondmen to call the persons invited to the wedding feast, and they would not come.
ASV: and sent forth his servants to call them that were bidden to the marriage feast: and they would not come.
| ἀπέστειλεν | he sent |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀποστέλλω Sense: to order (one) to go to a place appointed. |
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| δούλους | servants |
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Parse: Noun, Accusative Masculine Plural Root: δοῦλοσ1 Sense: a slave, bondman, man of servile condition. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| καλέσαι | to call |
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Parse: Verb, Aorist Infinitive Active Root: καλέω Sense: to call. |
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| τοὺς | those |
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Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| κεκλημένους | having been invited |
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Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Plural Root: καλέω Sense: to call. |
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| γάμους | wedding feast |
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Parse: Noun, Accusative Masculine Plural Root: γάμος Sense: a wedding or marriage festival, a wedding banquet, a wedding feast. |
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| ἤθελον | they were willing |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: θέλω Sense: to will, have in mind, intend. |
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| ἐλθεῖν | to come |
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Parse: Verb, Aorist Infinitive Active Root: ἔρχομαι Sense: to come. |
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Greek Commentary for Matthew 22:3
“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; Esther 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. [source]
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). [source]
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 entertainment is prepared. Thus Esther invites Haman to a banquet on the morrow, and, at the actual time, the chamberlain comes to bring him to the feast (Esther 5:8; Esther 6:14). [source]
Reverse Greek Commentary Search for Matthew 22:3
Marriage-feast, as Matthew 22:2, Matthew 22:3, Matthew 22:4; and so Rev. [source]
The plural, as here (Matthew 22:2, Matthew 22:3, Matthew 22:4, Matthew 22:9), is very common in the papyri for the wedding festivities (the several acts of feasting) which lasted for days, seven in Judges 14:17. The very phrase here, γαμους ποιειν gamous poiein occurs in the Doric of Thera about b.c. 200. The singular γαμος gamos is common in the papyri for the wedding contract, but Field (Notes, p. 16) sees no difference between the singular here in Matthew 22:8 and the plural (see also Genesis 29:22; Esther 9:22; 1 Maccabees 10:58). [source]
This is as good a translation as the Authorized Version was poor; “Take no thought for your life.” The old English word “thought” meant anxiety or worry as Shakespeare says:“The native hue of resolution Is sicklied o‘er with the pale cast of thought.”Vincent quotes Bacon (Henry VII): “Harris, an alderman of London, was put in trouble and died with thought and anguish.” But words change with time and now this passage is actually quoted (Lightfoot) “as an objection to the moral teaching of the Sermon on the Mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future.” We have narrowed the word to mere planning without any notion of anxiety which is in the Greek word. The verb μεριμναω merimnaō is from μερισ μεριζω meris class="normal greek">παγωμεν πιωμεν περιβαλωμετα merizō because care or anxiety distracts and divides. It occurs in Christ‘s rebuke to Martha for her excessive solicitude about something to eat (Luke 10:41). The notion of proper care and forethought appears in 1 Corinthians 7:32; 1 Corinthians 12:25; Philemon 2:20. It is here the present imperative with the negative, a command not to have the habit of petulant worry about food and clothing, a source of anxiety to many housewives, a word for women especially as the command not to worship mammon may be called a word for men. The command can mean that they must stop such worry if already indulging in it. In Matthew 6:31 Jesus repeats the prohibition with the ingressive aorist subjunctive: “Do not become anxious,” “Do not grow anxious.” Here the direct question with the deliberative subjunctive occurs with each verb (περιβαλωμετα phagōmen class="normal greek">ενδυσηστε piōmen class="normal greek">τηι πσυχηι peribalōmetha). This deliberative subjunctive of the direct question is retained in the indirect question employed in Matthew 6:25. A different verb for clothing occurs, both in the indirect middle (πσυχηι peribalōmetha fling round ourselves in Matthew 6:31, σωμα endusēsthe put on yourselves in Matthew 6:25).For your life (Πσυχη tēi psuchēi). “Here καρδια psuchēi stands for the life principle common to man and beast, which is embodied in the διανοια sōma the former needs food, the latter clothing” (McNeile). πνευμα Psuchē in the Synoptic Gospels occurs in three senses (McNeile): either the life principle in the body as here and which man may kill (Mark 3:4) or the seat of the thoughts and emotions on a par with πσυχη kardia and dianoia (Matthew 22:37) and pneuma (Luke 1:46; cf. John 12:27; John 13:21) or something higher that makes up the real self (Matthew 10:28; Matthew 16:26). In Matthew 16:25 (Luke 9:25) psuchē appears in two senses paradoxical use, saving life and losing it. -DIVIDER- -DIVIDER- [source]
First aorist passive imperative of πιμοω phimoō “Be quiet,” Moffatt translates it. But it is a more vigorous word, “Be muzzled” like an ox. So literally in Deuteronomy 25:4, 1 Corinthians 9:9; 1 Timothy 5:18. It is common in Josephus, Lucian, and the lxx. See Matthew 22:12, Matthew 22:34. Gould renders it “Shut up.” “Shut your mouth” would be too colloquial. Vincent suggests “gagged,” but that is more the idea of επιστομαζειν epistomazein in Titus 1:11, to stop the mouth. [source]
Second aorist active subjunctive with οταν hotan Matthew 22:30 has it “in the resurrection,” Luke 20:35 “to attain to the resurrection.” The Pharisees regarded the future resurrection body as performing marriage functions, as Mohammedans do today. The Pharisees were in error on this point. The Sadducees made this one of their objections to belief in the resurrection body, revealing thus their own ignorance of the true resurrection body and the future life where marriage functions do not exist. [source]
So Matthew 22:30. Luke 20:36 has “equal unto the angels” “Their equality with angels consists in their deliverance from mortality and its consequences” (Swete). The angels are directly created, not procreated. [source]
The victory of Christ over the Sadducees pleased the Pharisees who now had come back with mixed emotions over the new turn of things (Matthew 22:34). Luke 20:39 represents one of the scribes as commending Jesus for his skilful reply to the Sadducees. Mark here puts this scribe in a favourable light, “knowing that he had answered them well” “Them” here means the Sadducees. But Matthew 22:35 says that this lawyer (νομικος nomikos) was “tempting” (πειραζων peirazōn) by his question. “A few, among whom was the scribe, were constrained to admire, even if they were willing to criticize, the Rabbi who though not himself a Pharisee, surpassed the Pharisees as a champion of the truth.” That is a just picture of this lawyer. [source]
First in rank and importance. Matthew 22:36 has “great” See discussion there. Probably Jesus spoke in Aramaic. “First” and “great” in Greek do not differ essentially here. Mark quotes Deuteronomy 6:4f. as it stands in the lxx and also Leviticus 19:18. Matthew 22:40 adds the summary: “On these two commandments hangeth (κρεμαται krematai) the whole law and the prophets.” [source]
Imperfect, was making. His preparations were in progress. A definite act among these preparations is described by the aorist, he bade ( ἐκάλεσεν ), the technical word for inviting to a festival. See Matthew 22:3; John 2:2. [source]
First aorist participle, no longer passive in idea. The lawyer‘s answer is first from the Shema (Deuteronomy 6:3; Deuteronomy 11:13) which was written on the phylacteries. The second part is from Leviticus 19:18 and shows that the lawyer knew the law. At a later time Jesus himself in the temple gives a like summary of the law to a lawyer (Mark 12:28-34; Matthew 22:34-40) who wanted to catch Jesus by his question. There is no difficulty in the two incidents. God is to be loved with all of man‘s four powers (heart, soul, strength, mind) here as in Mark 12:30. [source]
Moses was used by the Sadducees to support their denial of the resurrection. This passage (Exodus 3:6) Jesus skilfully uses as a proof of the resurrection. See Matthew 22:32 and Mark 12:26. [source]
To love is expressed by two words in the New Testament, φιλέω and ἀγαπάω . Ἁγαπάω indicates a reasoning, discriminating attachment, founded in the conviction that its object is worthy of esteem, or entitled to it on account of benefits bestowed. Φιλέω represents a warmer, more instinctive sentiment, more closely allied to feeling, and implying more passion. Hence ἀγαπάω is represented by the Latin diligo, the fundamental idea of which is selection, the deliberate choice of one out of a number, on sufficient grounds, as an object of regard. Thus φιλέω emphasizes the affectional element of love, and ἀγαπάω the intelligent element. Socrates, in Xenophon's “Memorabilia,” advises his friend Aristarchus to alleviate the necessities of his dependents by furnishing means to set them at work. Aristarchus having acted upon his advice, Xenophon says that the women in his employ loved ( ἐφίλουν ) him as their protector, while he in turn loved ( ἠγάπα ) them because they were of use to him (“Memorabilia,” ii., 7, §12). Jesus' sentiment toward Martha and Mary is described by ἠγάπα , John 11:5. Men are bidden to love ( ἀγαπᾶν ) God (Matthew 22:37; 1 Corinthians 8:3); never φιλεῖν , since love to God implies an intelligent discernment of His attributes and not merely an affectionate sentiment. Both elements are combined in the Father's love for the Son (Matthew 3:17; John 3:35; John 4:20). Ἁγάπη is used throughout the panegyric of love in 1 Corinthians 13:1-13, and an examination of that chapter will show how large a part the discriminating element plays in the Apostle's conception of love. The noun αγάπη nowhere appears in classical writings. As Trench remarks, it “is a word born within the bosom of revealed religion.”' Εράω , in which the idea of sensual passion predominates, is nowhere used in the New Testament. Trench has some interesting remarks on its tendency toward a higher set of associations in the Platonic writings (“Synonyms,” p. 42). [source]
Of several words for command in the New Testament, this one is always used of giving a specific injunction or precept. The kindred noun, ἐντολή , means an order, a charge, a precept and hence is used of a separate precept of the law as distinguished from the law as a whole ( νόμος ). See Matthew 22:36, Matthew 22:38. It is, however, sometimes used of the whole body of the moral precepts of Christianity. See on John 13:34. The sense of specific commands here falls in with the reading of the Rec. Text, ὅσα , whatsoever, literally, as many things as. [source]
Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life, and to πνεῦμα theprinciple of life, which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart ( καρδία ) the spirit ( πνεῦμα ), which is the distinctive principle of the life or soul ( ψυχή ), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, “Let not your heart ( καρδιά ) be troubled;” and John 12:27, “Now is my soul ( ψυχή ) troubled.” The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; Luke 24:32; Acts 2:37; Romans 10:9, Romans 10:10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). [source]
Literally, multitude of names. This Hebraistic use of ονομα onoma = person occurs in the lxx (Numbers 1:2; 18:20; 3:40, 43; 26:53) and in Revelation 3:4; Revelation 11:13. Together (επι το αυτο epi to auto). The word “gathered” is not in the Greek here, but it does occur in Matthew 22:34 and that is undoubtedly the idea in Luke 17:35 as in Acts 2:1, Acts 2:44, Acts 2:47; 1 Corinthians 11:20; 1 Corinthians 14:23. So also here. They were in the same place (το αυτο to auto). About a hundred and twenty A crowd for “the upper room.” No special significance in the number 120, just the number there. [source]
The word “gathered” is not in the Greek here, but it does occur in Matthew 22:34 and that is undoubtedly the idea in Luke 17:35 as in Acts 2:1, Acts 2:44, Acts 2:47; 1 Corinthians 11:20; 1 Corinthians 14:23. So also here. They were in the same place (το αυτο to auto). [source]
Genitive absolute with present middle participle of προσερχομαι proserchomai A voice of the Lord (πωνη κυριου phōnē kuriou). Here the angel of Jehovah of Acts 7:30 is termed Jehovah himself. Jesus makes powerful use of these words in his reply to the Sadducees in defence of the doctrine of the resurrection and the future life (Mark 12:26; Matthew 22:32; Luke 20:37.) that God here describes himself as the God of the living. Trembled Literally, becoming tremulous or terrified. The adjective εντρομος entromos Imperfect active, was not daring, negative conative imperfect. [source]
Here the angel of Jehovah of Acts 7:30 is termed Jehovah himself. Jesus makes powerful use of these words in his reply to the Sadducees in defence of the doctrine of the resurrection and the future life (Mark 12:26; Matthew 22:32; Luke 20:37.) that God here describes himself as the God of the living. [source]
The verb is used in the following senses: 1. To give a name, with ὄνομα name Matthew 1:21, Matthew 1:22, Matthew 1:25; Luke 1:13, Luke 1:31; without ὄνομα Luke 1:59, Luke 1:60. To salute by a name, Matthew 23:9; Matthew 22:43, Matthew 22:45. -DIVIDER- -DIVIDER- 2. Passive. To bear a name or title among men, Luke 1:35; Luke 22:25; 1 Corinthians 15:9. To be acknowledged or to pass as, Matthew 5:9, Matthew 5:19; James 2:23. -DIVIDER- -DIVIDER- 3. To invite, Matthew 22:3, Matthew 22:9; John 2:2; 1 Corinthians 10:27. To summon, Matthew 4:21; Acts 4:18; Acts 24:2. To call out from, Matthew 2:15; Hebrews 11:8; 1 Peter 2:9. -DIVIDER- -DIVIDER- 4. To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30. -DIVIDER- -DIVIDER- 5. Of God's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1. -DIVIDER- -DIVIDER- In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree. He disposes of things that are not as though existing. The simplest explanation appears to be to give καλεῖν the sense of nameth, speaketh of. Compare Romans 9:7; Acts 7:5. The seed of Abraham “which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed” (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed. -DIVIDER- -DIVIDER- [source]
“The other man,” “the second man.” “Just as in the relations of man and God πιστις pistis has been substituted for νομος nomos so between man and man αγαπη agapē takes the place of definite legal relations” (Sanday and Headlam). See Matthew 22:37-40 for the words of Jesus on this subject. Love is the only solution of our social relations and national problems. [source]
Paul does not attempt to give them all. It is summed up (ανακεπαλαιουται anakephalaioutai). Present passive indicative of ανακεπαλαιοω anakephalaioō late literary word or “rhetorical term” (ανα κεπαλαιον anaκεπαλαιον kephalaion head or chief as in Hebrews 8:1). Not in the papyri, but εν τωι kephalaion quite common for sum or summary. In N.T. only here and Ephesians 1:10. Namely See βασιλικος νομος to gar at the beginning of the verse, though omitted by B F. The quotation is from Leviticus 19:18. Quoted in Matthew 5:43; Matthew 22:39; Mark 12:31; Luke 10:27; Galatians 5:14; James 2:8 it is called τον πλησιον σου basilikos nomos (royal law). Thy neighbour (Πλησιον ton plēsion sou). Plēsion is an adverb and with the article it means “the one near thee.” See note on Matthew 5:43. [source]
See βασιλικος νομος to gar at the beginning of the verse, though omitted by B F. The quotation is from Leviticus 19:18. Quoted in Matthew 5:43; Matthew 22:39; Mark 12:31; Luke 10:27; Galatians 5:14; James 2:8 it is called τον πλησιον σου basilikos nomos (royal law). Thy neighbour (Πλησιον ton plēsion sou). Plēsion is an adverb and with the article it means “the one near thee.” See note on Matthew 5:43. [source]
So Paul commends the father who gives his daughter in marriage This verb γαμιζω gamizō has not been found outside the N.T. See Matthew 22:30. [source]
Quotation from Deuteronomy 25:4. Prohibition by ου ou and the volitive future indicative. Πιμοω Phimoō to muzzle (from πιμος phimos a muzzle for dogs and oxen), appears first in Aristophanes (Clouds, 592) and not again till lxx and N.T., though in the papyri also. Evidently a vernacular word, perhaps a slang word. See metaphorical use in Matthew 22:12, Matthew 22:34. Αλοωντα Aloōnta is present active participle of the old verb αλοαω aloaō occurs in the N.T. only here (and 1 Corinthians 9:10) and 1 Timothy 5:18 where it is also quoted. It is probably derived from αλος halos or αλον halon a threshing-floor, or the disc of a shield or of the sun and moon. The Egyptians according to the monuments, used oxen to thresh out the grain, sometimes donkeys, by pulling a drag over the grain. The same process may be found today in Andalusia, Italy, Palestine. A hieroglyphic inscription at Eileithyas reads: [source]
The phrase only here. “Angels in heaven or the heavens,” Matthew 22:30; Mark 12:25; Mark 13:32. “Angels of the heavens,” Matthew 24:36. [source]
Rev., more correctly, from the dead. Lit., the resurrection, that, namely, from the dead. Compare Acts 4:2. This compound noun for resurrection is found only here, and expresses the rising from or from among ( ἐξ ), which is further emphasized by the repetition of the preposition ἐκ (from ). The kindred compound verb occurs Mark 12:19; Luke 20:28; Acts 15:5, but in neither passage of raising the dead. The word here does not differ in meaning from ἀνάστασις , commonly used, except that the idea is more vividly conceived as a rising from the earth. See Matthew 22:31; Luke 20:35. The phrase resurrection of or from the dead does not often occur in the Gospels, and resurrection ἐκ fromthe dead only twice in the New Testament, Acts 4:2; 1 Peter 1:3. For the phrase, see on Luke 16:31. Resurrection of the dead is a generic phrase, denoting the general resurrection of the dead, bad and good. Resurrection from the dead, in the only two passages where it occurs, signifies resurrection unto life. In 1 Peter 1:3, it is applied to Christ. [source]
In N.T. mostly in the metaphorical sense of putting to silence. See on speechless, Matthew 22:12, and see on put to silence, Matthew 22:34. Also see on Mark 4:39. On the whole passage see note on 1 Corinthians 9:9. [source]
Γάμος everywhere else in N.T. a wedding or wedding feast, often in the plural, as Matthew 22:2, Matthew 22:3, Matthew 22:4; Luke 12:36. Τίμιος honorableor held in honor. Often in N.T. precious, of gold, stones, etc., as 1 Corinthians 3:12; Revelation 17:4; Revelation 18:12; of life, Acts 20:24; the fruits of the earth, James 5:7; the blood of Christ, 1 Peter 1:19; the divine promises, 2 Peter 1:4. Rend. “let marriage be had in honor.” The statement is hortatory, as suiting the character of the entire context, and especially the γὰρ for“for whoremongers,” etc. Ἑν πᾶσιν in all respects,” as 1 Timothy 3:11; 2 Timothy 4:5; Titus 2:9; Colossians 1:18; Philemon 4:12. If as A.V., the more natural expression would be παρὰ πᾶσιν as Matthew 19:26; Acts 26:8; Romans 2:13; 2 Thessalonians 1:6; James 1:27. Ἑν πᾶσιν inall things appears in this chapter, Hebrews 13:18. There are many points in which marriage is to be honored besides the avoidance of illicit connections. See on 1 Thessalonians 4:6. [source]
Subfinal use of ινα hina in apposition with εντολη entolē (commandment) and explanatory of it, as in John 15:12 See Christ‘s summary of the commandments (Mark 12:28-31; Matthew 22:34-40).So these two points here (1) We should believe (πιστευσωμεν pisteusōmen first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive πιστευωμεν pisteuōmen) either in a crisis (aorist) or the continuous tenor (present) of our lives. The “name” of Jesus Christ here stands for all that he is, “a compressed creed” (Westcott) as in 1 John 1:3. Note dative ονοματι onomati here with πιστευω pisteuō as in 1 John 5:10, though εις ονομα eis onoma (on the name) in 1 John 5:13; John 1:12; John 2:23; John 3:18.But (2) we should love one another” There are frequent points of contact between this Epistle and the words of Jesus in John 13-17. [source]
Articular perfect passive participle of καλεω kaleō like Matthew 22:3; Luke 14:17. Cf. Revelation 17:14. This beatitude reminds us of that in Luke 14:15. (Cf. Matthew 8:11; Matthew 26:29.)These are true words of God Undoubtedly, but one should bear in mind that apocalyptic symbolism “has its own methods and laws of interpretation, and by these the student must be guided” (Swete). [source]
Articular perfect passive participle of καλεω kaleō like Matthew 22:3; Luke 14:17. Cf. Revelation 17:14. This beatitude reminds us of that in Luke 14:15. (Cf. Matthew 8:11; Matthew 26:29.) [source]