Exegetical and Hermeneutical Commentary of Matthew 22:5
But they made light of [it,] and went their ways, one to his farm, another to his merchandise:
But they made light of it – Treated it with contempt, as a thing of no consequence – an exact representation of the conduct of sinners in regard to the gospel.
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.
Merchandise – Traffic; trading.
Fuente: Albert Barnes’ Notes on the Bible
Mat 22:5
But they made light of it.
Making light of Christ
I. What it is that the sinners make light of.
1. Of the messenger who brings them the news that the marriage supper is prepared.
2. These people despise the feast.
3. They make light of the Kings Son.
4. They make light also of the King.
5. Thou art making light of the great solemnities of eternity.
II. How is it that men make light of it?
1. When men go to hear and yet do not attend.
2. When they attend to something else with it.
3. Who makes a profession of religion, but does not live up to it.
III. Why they make light of it.
1. Because ignorant.
2. Because of pride.
3. Because they did not believe the messenger.
4. Because they were so worldly.
5. Because altogether thoughtless.
6. Out of sheer presumption.
7. Because of the commonness of the gospel. (C. H. Spurgeon.)
Indifference to the gospel invitation
I. The causes.
1. Ignorance.
2. Insensibility.
3. Indisposition.
4. Worldly-mindedness.
5. All these excuses were derived from things that were lawful in themselves.
II. Substantiate the proofs. Must not bring such a charge without the clearest evidence; that you make light of the gospel proved-
1. From your thoughts.
2. From your words.
3. From your actions.
4. From your anxieties.
III. Expose this evil.
1. Consider the conduct of other beings. The devil, angels, saints do not make light of it.
2. Consider the truth of the subject.
3. The importance of the subject.
4. The guilt you contract.
IV. Rejoice in the cure of this indefference. (W. Jay.)
Trifling with the gospel
I. With whom do they trifle?
II. With what do men trifle?
1. With the soul.
2. With Jesus Christ.
3. With eternity.
IV. Under what circumstances do men thus dare to trifle?
1. While you thus trifle all beside you are in earnest.
2. While you thus trifle opportunities are passing away. (T. Raffles, D. D.)
Levity: Subjects often made light of
I. Life, with the faculties and powers we possess.
II. Time, with the opportunities which it offers.
III. Duty, with self-denial which it involves.
IV. Sin, with the misery which it entails.
V. Salvation, with the joys which it brings.
VI. Death, with the uncertainty which attends it. VII. Judgment, with the solemnity that surrounds it. (Seeds and Saplings.)
Making light of salvation
I. Men are apt to remember and affectionately think of things they highly esteem; but as for those which they disregard, they can easily forget them, and live daily without a single thought of them.
II. The things that men value will be the theme of frequent conversation.
III. Things only talked about, and not reduced to practice, are made light of.
IV. We take pains and labour to secure the things we value.
V. Things that men highly esteem deeply and tenderly affect them.
VI. Our estimate of things may he discovered by the diligence and earnestness of our endeavours after them.
VII. That which we highly value we think it impossible to buy too dearly.
VIII. Those things we highly value we shall help our friends to obtain.
1. Those who make light of the Saviour, make light of Him who did not make light of them.
2. They make light of matters of the greatest excellency and importance.
3. Consider whose salvation it is you make light of-your own.
4. This sin is aggravated by professing to believe that gospel you make light of.
5. Consider what things those are which you prefer to the neglect of these.
6. Making light of Christ and salvation is a certain evidence of no interest in them.
7. The time is hastening when none will make light of these things. (President Davies.)
Levity
1. They made light of their advantages.
2. They made light of their opportunities.
3. They made light of human life.
4. They made light of duty.
5. They made light of sin.
6. They made light of the gospel. (Dean Vaughan.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
5. But they made light of it, andwent their ways, one to his farm, another to his merchandise:
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But they made light of it,…. The invitation. They neglected the ministry of the Gospel; they did not care for it, nor showed any regard to it: and this is the ease, when either it is not attended on, though there is an opportunity, yet having no heart to embrace it, and no value for it, neglect attendance on it; and which often arises from loving of the world too much: or when it is attended on, but in a very negligent and careless manner; when men pull away the shoulder, or stop their ears; when they do not mind what they hear, let it slip and forget it; when they are unconcerned for it, and their thoughts are employed about other things: or when the Gospel and the ordinances of it are looked upon as things of no importance; not knowing the real worth and value of them; seeing no wisdom in them, having never tasted the sweetness, or felt the power of them, or seen the need of the things revealed by them: as also when there is an aversion to the Gospel, a loathing of it, as a novel, upstart doctrine, received but by a few, and these the meanest and most illiterate; as contrary to reason, and tending to licentiousness; and especially, when it is contradicted and blasphemed, as it was by the Jews, and its ministers despised: some men make light of it, because of the loss of time from worldly employments; because of the charge attending it; because it teaches them to deny ungodliness and worldly lusts; and because they prefer their bodies to their souls, and things temporal, to things eternal. The aggravations of their sin, in slighting and neglecting the Gospel and Gospel ordinances, are, that this is a grand entertainment, a very expensive provision, as well as a very plentiful one; that it was a wedding dinner, a feast of love, they were invited to; that it was prepared by so great a person as a king, and who is the King of kings, and the only potentate; who provided this dinner of his own sovereign good will and pleasure, in the everlasting council and covenant of grace and peace: for the things of which it consists, there was a scheme so early contrived to bring them about; and that this was made on the account of the marriage of his Son, the Messiah, who had been so often spoken of by the prophets of the Old Testament, these men professed a value for; one so long expected by their forefathers, and is the messenger of the covenant, whose coming they themselves desired and sought for; and that they should be invited to it again and again, and one set of servants sent after another, and the most striking and moving arguments made use of; and yet they slighted and made light of all this, and were careless and unconcerned; to which may be added, that the things they were invited to, were such as concerned their immortal souls, and the spiritual and eternal welfare of them; in short, it was no other than the great salvation, wrought out by the great God, and our Saviour, for great sinners, at the expense of his blood and life, which they neglected; See Gill “Heb 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.”
k Zohar in Lev. fol. 40. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Made light of it (). 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 ( ) or field,
another to his merchandise ( ) only example in the N.T., from , merchant, one who travels for traffic (), a drummer.
Fuente: Robertson’s Word Pictures in the New Testament
Made light of it [] . Not in the sense of jeering. They simply gave it no heed.
His farm [ ] . Rev., his own farm; bringing out the contrast between his selfish interest and the respect due to his king. Compare 2Ch 30:10.
Fuente: Vincent’s Word Studies in the New Testament
We must now consider that part of doctrine which is conveyed both by Matthew and by Luke. One went to his field, and another to his merchandise; or, as Luke expresses it, one pleaded that he had married a wife; another that he had purchased a field; and another that he had bought five yoke of oxen. By these words Christ pronounces the Jews to have been so entirely devoted to the world and to earthly things, that no man found leisure to approach to God; for the cares of this world, when we become entangled by them, are so many impediments in our way to keep us back from the kingdom of God. It is truly base and shameful, that men who were created for a heavenly life, should be under the influence of such brutish stupidity, as to be entirely carried away after transitory things. But this disease is universally prevalent; so that hardly one person in a hundred can be found, who prefers the kingdom of God to fading riches, or to any other kind of advantages. Though all are not infected with the same disease, every man is led away by his desires; in consequence of which, all are wandering in various directions.
Besides, it deserves our attention, that ungodly men hold out fair pretences for rejecting the grace of God; as if their indolence might be excused, because they are entirely occupied with the affairs of the present life, and care little about a heavenly inheritance. But we see how Christ takes from us all such excuses, that no man may imagine it to be of any advantage for him to plead that he is detained by engagements of an earthly nature. On the contrary, men commit a double fault, when they allow themselves to be retarded by those things which are in themselves lawful, and which ought rather to have aided their progress. For why does God allow us the conveniences of the present life, but in order to draw us to himself? And yet so far is it from being true, that all have earnest desires towards heaven, in proportion as they are assisted by acts of the Divine kindness, that even holy marriage, and fields, and other riches, are so many snares to bind every man more closely to the earth.
Fuente: Calvin’s Complete Commentary
(5) 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Made light of it We have in these two verses two classes of rejecters of the Gospel described; namely, those who slight its offers, and they who persecute its offerers. Of the former we have in this verse described also two classes, namely, those who go to enjoy the estate they have, and those who go to get gain they have not by traffic.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But they made light of it, and went their ways, one to his own farm, another to his merchandise, and the remainder laid hold on his servants, and treated them shamefully, and killed them.’
Some of his messengers who made their way back reported that on receiving the invitation, instead of preparing to set off for the wedding, some of the invitees ostentatiously went off to see to their farms and others to their businesses. It was a clear further refusal and intended to be a deliberate and open affront to the king in each case. Others sent the slaves back shamefully treated, indicating to the king what he could do with his son. Compare for this 2Sa 10:4-5, and see Jer 20:2; Jer 37:15. The ill-treatment and humiliation of messengers was a regular way of rejecting an overlord’s invitation. It indicated what they thought of him and his messengers, and that they no longer accepted his authority over them. Others killed the messengers, possibly sending back a body part in order to indicate what they had done. Josephus tells of how when Hezekiah issued invitations to the Israelites to come to the feast of the Passover, many of those who received them killed his messengers. So these have been common ways throughout history whereby men have indicated disdainfully that they were no longer prepared to accept an overlord. (It was always dangerous to be a messenger to such people). The varying responses also indicate the varying way that people reject God’s invitation to come to Him, some more violently than others. Again the prophets are in mind in the servants, including especially John the Baptist, the latest prophet to be martyred. And they were already planning to do the same thing to Jesus.
Fuente: Commentary Series on the Bible by Peter Pett
The rejection:
v. 5. But they made light of it, and went their ways, one to his farm,
another to his merchandise.
v. 6. And the remnant took his servants, and entreated them spitefully, and slew them.
v. 7. But when the king heard thereof, he was wroth; and he sent forth his armies, and destroyed those murderers, and burned up their city. Here was a case of studied insolence and insult. They were indifferent to the urgent call, they paid absolutely no attention to it, in the majority of cases. They turned away and devoted themselves to their own private affairs, the landholder to his farm, the merchant to his store. But a few of the invited guests were not satisfied with merely indicating their disapproval of the king and their contempt for the wedding-feast in this fashion. They vented their spite on the messengers. Having laid hold on them, they treated them with every mark of contempt, and finally killed them. These were acts of open rebellion, naturally followed by war. Deeply angered, the king sent out his armies and punished the murderers by taking their life in turn and by burning their town. The refusal to come to the wedding-feast, together with the acts of violence against the servants, constituted acts of gross disobedience, which were justly punished in this way.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 22:5-6. But they made light of it, &c. The men, all undervaluing the favour offered them, mocked at the message, and went about their ordinary business; only some of them, more rude than the rest, insulted, beat, and slew the servants who had come to call them. The success of the call, and the treatmentwhich the king’s servants met with, were designed to represent the ill success which the Gospel and its ministers might expect among the Jews, who being, in a national point of view, God’s chosen people, were on that account to have the first offers of the Gospel made to them. Theywould generally reject it, preferring the world and its pursuits to the practice of piety, the favour of God, and the enjoyment of heaven. Nay, to obstinacy they would add insults and cruelty, persecuting unto death the ministers who exhorted them to believe.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 22:5 ff. ] having paid no attention , said with reference merely to those who went away; for the others, Mat 22:6 , conducted themselves in a manner directly hostile . This in answer to Fritzsche, who holds that Matthew would have expressed himself more precisely: ., , . . . Instead of so expressing himself, however, he leaves it to appear from the context that the first represents the majority of those invited, while the constitute the remainder, so that the general form of expression ( ., . . .) finds its limitation in . This limitation might also have been expressed by alone, in the sense of some, however (see Khner, II. 2, p. 808).
] to his own farm (Mar 5:14 ; Mar 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 , comp. note on Eph 5:22 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1389
THE SIN OF MAKING LIGHT OF CHRIST
Mat 22:5. But they made light of it.
WE are apt to condemn the Jews as blind and obstinate, because they rejected Christ in spite of the clearest evidence in his favour. But we ourselves are more guilty than they, because we enjoy much greater advantages for understanding the Gospel than they did, and yet are as regardless of it as they were.
Our blessed Lord illustrated their conduct by a marriage-feast, to which they who were invited refused to come. The same invitation is sent to us; and we, no less than they, make light of it.
To bring home a conviction of this upon our minds, we shall shew,
I.
What are the blessings which we are invited to partake of
God is here represented as having made a marriage for his Son
[The figure of a marriage union is often used to represent the connexion that subsists between Christ and his Church [Note: Jer 3:14. Hos 2:19-20.]. He is the bridegroom, and the Church is his bride [Note: Isa 54:5. Rev 21:9. Joh 3:29.]. And the connexion is then formed, when the Church gives up herself to Christ as her head and Lord, and by faith becomes so united to him as to be one flesh [Note: Eph 5:30-32.], or, to speak more properly, one spirit with him [Note: 1Co 6:17.].]
The feast prepared on the occasion contains all the blessings of grace and glory
[There is nothing that can nourish or delight the soul, which God has not prepared for the bride on her union with Christ [Note: Isa 25:6.]. She instantly becomes related to him, and is considered in all things as his daughter, an object of his affections, and a partaker of his inheritance. Let any one inquire, What is there that my soul can desire in time or eternity? and he shall find it all set before him, that he may freely and richly enjoy it]
To a participation of this feast we are sent to invite you
[In one view, they to whom we are sent, are the bride; but in another view, they are the guests. The commission God has given to his servants is, to go out into the highways and hedges, and to bring in as many as they can find. To you therefore we come, declaring that no unworthiness on your part shall exclude you, provided you put on the wedding garment, which the Master of the feast has prepared for you. Accept the invitation; and all the blessings of salvation shall be yours. Pardon, peace, strength, and whatever else can comfort the weary, and support the weak, shall become the daily, the everlasting food of your souls.]
To evince how much our message is disregarded, we proceed to shew,
II.
Who are they that make light of the invitation
Among the numberless classes that might be mentioned, two only shall be selected:
1.
They who satisfy themselves with excuses for declining it
[The persons mentioned in the context, excused themselves on account of their farms or merchandize. But their pleas, however satisfactory in their own eyes, were not admitted by God. On the contrary, he declared them to be unworthy ever to taste of his supper. Now what excuses has any man more urgent than these? And if these were of no avail in their case, what right have we to think, that the plea of worldly business will be admitted in our favour? If the prosecuting of our worldly business were really incompatible with the enjoyment of God, there can be no doubt which we ought to prefer. He was a wise merchant, who having found a pearl of great price, sold all that he had and bought it. But our duties to God and to the world are by no means irreconcileable with each other: and therefore the resting in such vain excuses shews, that we make light of the salvation offered us.]
2.
They who do not accept it with all thankfulness
[Blessings, like those set before us in the Gospel, ought to be regarded as of the first importance. Indifference towards them is a positive contempt of them. If a slave, whom we had ransomed at a great price, and to whom we offered liberty, and affluence, and honour, should express no gratitude, no joy on the occasion, should we not think that he made light of our proffered kindness? But what bondage is so dreadful as that in which we are held by sin and Satan? or what liberty is like that of Gods children? or what comparison is there between the riches and honours of this world, and those which are imparted to us on our union with Christ? If then our joy and gratitude excited by the Gospel salvation, be not in some measure proportioned to its value and importance, we cannot but be considered as making light of it.]
Nor will this be thought a venial matter, if we duly consider,
III.
The folly and sinfulness of their conduct
But what words can sufficiently express this? for they make light of,
1.
That which is of the greatest possible value
[Estimate the blessings of salvation either positively by the price paid for them, or comparatively by weighing them, as it were, in a balance against all other things, and then see what it is that they despise. Only consider, that every one of those blessings was bought with blood, with the blood of Gods co-equal, co-eternal Son, a price infinitely exceeding ten thousand worlds. Is there no guilt, no folly in disregarding things of such inestimable value? Bring into competition with them all that the world can give; and it will be found lighter than dust upon the balance, yea, altogether lighter than vanity itself. Well therefore does the Apostle put that unanswerable question, How shall ye escape, if ye neglect so great salvation [Note: Heb 2:3.]?]
2.
That without which they can never be happy
[The creature, at best, is but a broken cistern: in vain shall any one go to it for solid happiness [Note: Jer 2:13.]. There is not, there cannot be, any true peace to the wicked [Note: Isa 48:22.]. Let any man try to make himself happy, while the guilt of all his sins continues to lie upon him, and he is in awful suspense about his eternal state; he may be thoughtless as a child, or stupid as a beast; but he cannot be happy. And if this be the case in the midst of all his gaiety, what will be his situation in a dying hour? At all events, supposing him ever so happy in life and in death, how will he feel himself on his first entrance into the invisible world? Will he who made light of the marriage-feast on earth, sit down with boldness at the marriage supper of the Lamb in heaven? Will all those employments to which he was averse in this world, be at once his joy and delight, as soon as he passes into the world above? If he disregarded earthly things, he would have reason on his side; because he might be happy in God, even though he were destitute of every thing else: but to hope for happiness without God is a desperate delusion; and consequently, to make light of the invitations of the Gospel is nothing less than madness itself.]
3.
That which they are sure to value, when it will be gone beyond recovery
[Here men are of very different sentiments; some accounting godliness the one thing needful, and others despising it as enthusiasm and needless singularity. But in the eternal world there is no such diversity of opinion: the saints in glory are fully confirmed in the judgment they had formed on earth; and the wicked in hell are fully convinced of their error; the one know by their enjoyments how good it was to obey the heavenly call; and the other know by their sufferings, what a fearful thing it is to fall into the hands of the living God. What then is it but madness to make light of that, which we are so sure to value when there remains to us no longer any possibility of attaining it [Note: Wisd. 5:4.]?
Let due weight be given to these considerations, and we shall need nothing more to convince us either of the folly or sinfulness of slighting the invitations of the Gospel.]
Application
[It is to be feared that, after all, many will persist in their infatuated conduct: but we would at least make one more effort to reclaim them; and beg of God to render his word effectual to their conversion.
Know then that the marriage supper is now prepared; and we, as Gods servants, come in his name to invite you to it. We invite you all: the rich, the poor; the old, the young; the moral, the immoral. We announce to you, that all things are ready. Are ye then not ready? If ye say, We have not a suitable garment; we declare to you, that the Master of the feast has provided garments for all his guests; and that ye need only be clothed with the unspotted robe of Christs righteousness, and ye shall instantly be acceptable in the sight of God. Put away then your excuses: receive thankfully the invitation sent you: and begin to feast upon those spiritual provisions that shall nourish your souls unto life eternal.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
5 But they made light of it , and went their ways, one to his farm, another to his merchandise:
Ver. 5. But they made light of it ] God’s rich offers are still slighted and critized; and most men turn their backs upon those blessed and bleeding embracements of his, as if heaven were not worth hearkening after;
” … Paris ut vivat regnetque beatus
Cogi posse negat
One to his farm, another to his merchandise ] Licitis perimus omnes, More die by food than poison. Worldliness is a great handicap to faith, though men cannot be charged with any great covetousness. See that ye shift not off him that speaketh to you from heaven,Heb 12:25Heb 12:25 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5, 6. ] Two classes are here represented: the irreligious and careless people (notice , bringing out the selfish spirit), and the rulers , who persecuted and slew God’s messengers . Stephen, James the brother of John, James the Just, and doubtless other of the Apostles of whose end we have no certain account, perished by the hands or instigation of the Jews: they persecuted Paul all through his life, and most probably brought him to his death at last: and the guilt of the death of the Lord abode upon them (ch. Mat 27:25 ). They repeatedly insulted and scourged the Apostles (see Act 4:3 ; Act 5:18 ; Act 5:40 ).
Fuente: Henry Alford’s Greek Testament
Mat 22:5-7 . . The Vulgate resolves the participle and translates: “neglexerunt et abierunt,” so also the A.V [122] and R.V [123] ; 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. , : this one to his own ( for = proprius for suus ) field, that one to his trading ( here only in N. T. Cf. Lk. at this point).
[122] Authorised Version.
[123] Revised Version.
Fuente: The Expositors Greek Testament by Robertson
made light of it = gave no heed [to it].
went their ways = went away.
his = his own; “our own” being emphatic for contrast. Compare 1Ch 29:16.
merchandise = commerce. Greek. emporia. Occurs only in Matthew.
Fuente: Companion Bible Notes, Appendices and Graphics
5, 6.] Two classes are here represented: the irreligious and careless people (notice , bringing out the selfish spirit), and the rulers, who persecuted and slew Gods messengers. Stephen,-James the brother of John, James the Just, and doubtless other of the Apostles of whose end we have no certain account, perished by the hands or instigation of the Jews: they persecuted Paul all through his life, and most probably brought him to his death at last: and the guilt of the death of the Lord abode upon them (ch. Mat 27:25). They repeatedly insulted and scourged the Apostles (see Act 4:3; Act 5:18; Act 5:40).
Fuente: The Greek Testament
Mat 22:5. , making light of, neglecting) This is a greater offence than the previous, They would not come. They ought to have understood (see Act 7:25), and to have watched.-, they departed) leaving even the city, which was therefore burnt; see Mat 22:7. He who does not answer the call, loses even those advantages which he previously had possessed.- -, his own-his) Egoism.[952]–, field-merchandise) The one busied with immoveable, the other with moveable goods; the one detained by a false contentment ([953]), the other by the desire of acquiring more.
[952] In the original, , 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, , , 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 Apostles words (1Co 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 GODS.-(I. B.)
[953] See p. 150, f. n. 3, and on Mat 10:9.-(I. B.)
Fuente: Gnomon of the New Testament
they: Gen 19:14, Gen 25:34, Psa 106:24, Psa 106:25, Pro 1:7, Pro 1:24, Pro 1:25, Act 2:13, Act 24:25, Rom 2:4, Heb 2:3
one: Mat 13:22, Mat 24:38, Mat 24:39, Luk 14:18-20, Luk 17:26-32, Rom 8:6, 1Ti 6:9, 1Ti 6:10, 2Ti 3:4, 1Jo 2:15, 1Jo 2:16
Reciprocal: Num 14:31 – the land Mat 7:6 – turn Mat 13:45 – like Mar 4:15 – these Rev 18:11 – buyeth
Fuente: The Treasury of Scripture Knowledge
22:5
Some were more interested in their worldly possessions than in the things that pertained to their spiritual welfare.
Fuente: Combined Bible Commentary
Mat 22:5. But they made light of it. All had a guilty contempt for the invitation which was manifested however in two distinct forms: Some went away, in indifferent worldliness; others became persecutors of the messengers (Mat 22:6). Many refer made light of it to the indifferent class alone, but the other view is more grammatical. All modes of rejecting the gospel, even persecution, are really making light of it
One to his own farm. His own, in a selfish spirit.
His merchandise. Worldliness is here represented by the two leading occupations of men. The application is, primarily, to the irreligious and careless Jewish people; then to all such in any age.