But they made light of it, and went their ways, one to his farm, another to his merchandise:
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EXPOSITORY (ENGLISH BIBLE)They made light of it.—The words point to the temper of neglect which slights the offer of the kingdom of God, and prefers the interest of this world. This was one form of neglect. Another ran parallel with it, and passed on into open antagonism.
One to his farm - So people are engaged so much in their worldly employment that they pretend they have no time to attend to religion. The world is, in their view, of more value than God.See Poole on "Matthew 22:14". Hebrews 2:3.
And went their ways, one to his farm, another to his merchandise: they all turned their backs on the Gospel, and the ministration of it, and pursued their own worldly inclinations, ways, and methods of life: those that were brought up in a rural way, lived a country life, and were concerned in meaner employments, went everyone to their "village", as the Vulgate Latin, and Munster's Hebrew Gospel read it, and to their farms, there to manage their cattle, and till their ground; and others, that lived in larger towns and cities, and were concerned in greater business of life, betook themselves to trade at home, or traffic abroad; placing their happiness in the affluence of this life, which they preferred to the word and ordinances of Christ. Such a division of worldly employment is made by the Jews (k);
"the way of that host is like to a king, who makes a grand entertainment, and says to the children of his palace, all the rest of the days ye shall be everyone in his house; this shall do his business, , "and this shall go about his merchandise", , "and this shall go to his field", except on my day.''But they made light of it, and went their ways, one to his farm, another to his merchandise:
EXEGETICAL (ORIGINAL LANGUAGES)Matthew 22:5 ff. Ἀμελήσαντες] having paid no attention, said with reference merely to those who went away; for the others, Matthew 22:6, conducted themselves in a manner directly hostile. This in answer to Fritzsche, who holds that Matthew would have expressed himself more precisely: οἱ δὲ ἀμελ., οἱ μὲν ἀπῆλθον … οἱ δὲ λοιποὶ, κ.τ.λ. Instead of so expressing himself, however, he leaves it to appear from the context that the first οἱ represents the majority of those invited, while the οἱ δὲ λοιποί constitute the remainder, so that the general form of expression (οἱ δὲ ἀμελ., κ.τ.λ.) finds its limitation in οἱ δὲ λοιποί. This limitation might also have been expressed by οἱ δέ alone, in the sense of some, however (see Kühner, II. 2, p. 808).
εἰς τὸν ἴδιον ἀγρόν] to his own farm (Mark 5:14; Mark 6:36), so that he preferred his own selfish interests to being present at the marriage of the royal prince, as was also the case with him who went to his merchandise. For ἴδιος, comp. note on Ephesians 5:22.Matthew 22:5-7. 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 which gave rise to the conduct specified. They treated the pressing invitations and glowing descriptions of the servants with indifference.—ὃς 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).
 Authorised Version.
 Revised Version.Matthew 22:5. Ἀμελήσαντες, making light of, neglecting) This is a greater offence than the previous, They would not come. They ought to have understood (see Acts 7:25), and to have watched.—ἀπῆλθον, they departed) leaving even the city, which was therefore burnt; see Matthew 22:7. He who does not answer the call, loses even those advantages which he previously had possessed.—τὸν ἴδιον—αὐτοῦ, his own—his) Egoism.—ἀγρὸν—ἐμπορίαν, field—merchandise) The one busied with immoveable, the other with moveable goods; the one detained by a false contentment (αὐτάρκεια), the other by the desire of acquiring more.
 In the original, “ἴδιον· αὐτοῦ, proprium: suum) Suitas.” This is one of those passages which it is far more easy to understand than to translate. There is a connection between the expression “Suitas” (a word, I believe, coined by Bengel for the occasion) and suum immediately preceding. The meaning is, that the words, ἴδιον, αὐτοῦ, both refer to Self, and imply a recognition of Self as the object of thought and consideration, apart from, independent of, in contradistinction, nay in preference to, GOD—in fact, a state or feeling the very opposite to that involved in the Apostle’s words (1 Corinthians 6:19-20), Ye are NOT YOUR OWN: ye are bought with a price. Therefore glorify GOD in your body, and in your spirit, WHICH ARE GOD’S.—(I. B.)
 See p. 150, f. n. 3, and on Matthew 10:9.—(I. B.)Verse 5. - They made light of it, and went their ways. They who refused the invitation are divided into two classes - the first mentioned in this verse, the second in the following. These are simply careless, indifferent scorners, who are too busy with their worldly concerns to attend to the claims of the gospel. So we read, "The Pharisees, who were lovers of money, heard all these things; and they scoffed at him" (Luke 16:14; comp. Matthew 19:23, 24). His farm; τὸν ἴδιον ἀγρὸν: his own farm, or estate. This is the landed proprietor, who goes to the selfish enjoyment of his possessions. His merchandise. This is the busy trader, who is engrossed in the pursuit of wealth (compare the excuses in Luke 14:18, 19).
Not in the sense of jeering. They simply gave it no heed.
His farm (ἴδιον ἀγρόν)
Rev., his own farm; bringing out the contrast between his selfish interest and the respect due to his king. Compare 2 Chronicles 30:10.
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