And the remnant took his servants, and entreated them spitefully, and slew them.
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EXPOSITORY (ENGLISH BIBLE)Entreated them spitefully.—The Greek word implies the wanton infliction of outrage. The parable at this stage looks forward as well as backward, and seems to include the sufferings of Christian preachers and martyrs as well as those of the prophets who were sent to Israel.Matthew 22:6. And the remnant — Or the rest of them, who did not go to farms or merchandise, who were neither husbandmen nor tradesmen, but ecclesiastics; namely, the scribes and Pharisees, and chief priests; took [Gr. κρατησαντες, laying hold on] his servants, entreated them spitefully [or rather, shamefully,] and slew them — If it be objected that these circumstances of the parable are improbable, as it was never known in the world that subjects refused the invitation of their sovereign to the marriage of his son; and much less that any persons were ever so rude and barbarous as to treat with ignominy and slay the servants of a king, or of any superior, who came to invite them to a feast, it must be observed that, allowing this to be so, it only places the crime of the Jews in a more aggravated point of view, with respect to whom all this was literally true. They whose feet should have been beautiful, because they brought glad tidings of peace and salvation, were treated as the offscouring of all things, 1 Corinthians 4:13. The prophets, and John the Baptist, had been thus abused already, and the apostles and other ministers of Christ were to lay their account with being treated in the same manner. The Jews were, either directly or indirectly, agents in most of the persecutions of the first preachers of the gospel: witness the history of the Acts, and the Epistles of the apostles.
Entreated them spitefully - Used harsh and opprobrious words. Reviled and abused them. This was done because they hated and despised the king. So sinners often abuse and calumniate ministers of religion because they themselves hate God, and can in no way else show their hatred so well.
and slew them—These are two different classes of unbelievers: the one simply indifferent; the other absolutely hostile—the one, contemptuous scorners; the other, bitter persecutors.See Poole on "Matthew 22:14".
and entreated them spitefully; gave them very hard words, and reproachful language; menacing and threatening them what they would do to them, if they did not forbear preaching in the name of Jesus; though they were not intimidated hereby, but rejoiced that they were counted worthy to suffer shame on such an account; and even their malice and wickedness proceeded so far, as to take away the lives of some of them:
and slew them: thus they stoned Stephen to death, the first martyr for Christ; and killed James, the brother of John, with the sword; which last, though he was put to death by Herod, yet with the consent and approval of the Jews.And the remnant took his servants, and entreated them spitefully, and slew them.
EXEGETICAL (ORIGINAL LANGUAGES)Matthew 22:6. λοιποὶ, the rest, as if οἱ 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 Sanhedrists and here has them specially in view as the λοιποὶ. 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 refuse.—κρατήσαντες … ὕβ. καὶ ἀπέκτειναν: acts of open rebellion inevitably 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 son as heir. Then refusal to come meant withholding homage, rebellion in the bud, and acts of violence were but the next step.Matthew 22:6. Οἱ δὲ λοιποὶ, and the remnant) Who did not wish to appear to have made light of it.—ὕβρισαν, treated them with insult and injury) see 2 Chronicles 30:10; 1 Timothy 1:13; Hebrews 10:29.
 And who did not attend either to farming or merchandise. To wit, those who have less of hinderances in their way not rarely sin the more grievously for that very reason, when they thrust themselves into sacred things, by their perverse mode of behaving with respect to them.—V. g.Verse 6. - The remnant. These form the second class of recalcitrant guests. They are actively hostile to the King and his messengers, rejecting them not merely for worldly or interested motives, but from intense hatred to the doctrines which they taught. Such were the scribes and Pharisees, who could not endure to see the Law superseded, and the Gentiles raised to their level; such were the Sadducees, who scoffed at a faith founded on the resurrection, and refused credit to the miraculous with which the gospel was interwoven. Took his servants. The narratives in the Acts give many instances of the seizure and imprisonment of apostles and believers (see Acts 4:3; Acts 9:2; Acts 12:4, etc.). Entreated (treated) them spitefully (see Acts 5:40; Acts 14:19; Acts 16:23, etc.; 2 Corinthians 11:23-25). Slew them; e.g. Stephen (Acts 7:58), James (Acts 12:2). All but one of the apostles died violent deaths at the hands of those who rejected the gospel; and there must have been numbers of martyrs of whom history has preserved no record, though their names are written in heaven, which is far better.
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