Luk 14:16-23 | RWP | e4.org | Made ( εποιε ). Imperfect active, was on the point of making (inchoative). Great supper ( δειπνον ). Or dinner, a formal feast. Jesus takes up the conventional remark of the guest and by this parable shows that such an attitude was no guarantee of godliness (Bruce). This parable of the marriage of the King's son ( ) has many points of likeness to the parable of the wedding garment ( ) and as many differences also. The occasions are very different, that in Matthew grows out of the attempt to arrest Jesus while this one is due to the pious comment of a guest at the feast and the wording is also quite different. Hence we conclude that they are distinct parables. And he bade many ( κα εκαλεσεν πολλους ). Aorist active, a distinct and definite act following the imperfect εποιε .

‏ Luke 14:16-23

Made ( εποιε ). Imperfect active, was on the point of making (inchoative).

Great supper ( δειπνον ). Or dinner, a formal feast. Jesus takes up the conventional remark of the guest and by this parable shows that such an attitude was no guarantee of godliness (Bruce). This parable of the marriage of the King's son (Lu 14:15-24) has many points of likeness to the parable of the wedding garment (Mt 22:1-14) and as many differences also. The occasions are very different, that in Matthew grows out of the attempt to arrest Jesus while this one is due to the pious comment of a guest at the feast and the wording is also quite different. Hence we conclude that they are distinct parables.

And he bade many ( κα εκαλεσεν πολλους ). Aorist active, a distinct and definite act following the imperfect εποιε.

His servant ( τον δουλον αυτου ). His bondservant. Vocator or Summoner (Es 5:8; 6:14). This second summons was the custom then as now with wealthy Arabs. Tristram (Eastern Customs, p. 82) says: "To refuse the second summons would be an insult, which is equivalent among the Arab tribes to a declaration of war."

With one consent ( απο μιας ). Some feminine substantive like γνωμης or ψυχης has to be supplied. This precise idiom occurs nowhere else. It looked like a conspiracy for each one in his turn did the same thing.

To make excuse ( παραιτεισθα ). This common Greek verb is used in various ways, to ask something from one (Mr 15:6), to deprecate or ask to avert (Heb 12:19), to refuse or decline (Ac 25:11), to shun or to avoid (2Ti 2:23), to beg pardon or to make excuses for not doing or to beg (Lu 14:18ff.). All these ideas are variations of αιτεω, to ask in the middle voice with παρα in composition.

The first ( ο πρωτος ). In order of time. There are three of the "many" ("all"), whose excuses are given, each more flimsy than the other.

I must needs ( εχω αναγκην ). I have necessity. The land would still be there, a strange "necessity."

Have me excused ( εχε με παρηιτημενον ). An unusual idiom somewhat like the English perfect with the auxiliary "have" and the modern Greek idiom with εχω, but certainly not here a Greek periphrasis for παρηιτησο. This perfect passive participle is predicate and agrees with με. See a like idiom in Mr 3:1; Lu 12:19 (Robertson, Grammar, pp. 902f.). The Latin had a similar idiom, habe me excusatum. Same language in verse 19.

To prove them ( δοκιμασα αυτα ). He could have tested them before buying. The oxen would not run away or be stolen.

I cannot come ( ου δυναμα ελθειν ). Less polite than the others but a more plausible pretence if he wanted to make it so. The law excused a newly married man from war (De 24:5), "but not from social courtesy" (Ragg). The new wife would probably have been glad to go with him to the feast if asked. But see 1Co 7:33. There is here as often a sharp difference between the excuses offered and the reasons behind them.

Being angry ( οργισθεις ). First aorist (ingressive) passive, becoming angry.

Quickly ( ταχεως ). The dinner is ready and no time is to be lost. The invitation goes still to those in the city.

Streets and lanes ( τας πλατειας κα ρυμας ). Broadways and runways (broad streets and narrow lanes).

Maimed ( αναπειρους ). So Westcott and Hort for the old word αναπηρους, due to itacism ( ει=η in pronunciation). The word is compounded of ανα and πηρος, lame all the way up.

And yet there is room ( κα ετ τοπος εστιν ). The Master had invited "many" (verse 16) who had all declined. The servant knew the Master wished the places to be filled.

The highways and hedges ( τας οδους κα φραγμους ). The public roads outside the city of Judaism just as the streets and lanes were inside the city. The heathen are to be invited this time.

Hedges is fenced in places from φρασσω, to fence in (Ro 3:19).

Compel ( αναγκασον ). First aorist active imperative of αναγκαζω, from αναγκη (verse 18). By persuasion of course. There is no thought of compulsory salvation. "Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord" (Vincent). As examples of such "constraint" in this verb see Mt 14:22; Ac 26:11; Ga 6:12.

That my house may be filled ( ινα γεμισθη μου ο οικος ). First aorist passive subjunctive of γεμιζω, to fill full, old verb from γεμω, to be full. Effective aorist. Subjunctive with ινα in final clause. The Gentiles are to take the place that the Jews might have had (Ro 11:25). Bengel says: Nec natura nec gratia patitur vacuum.