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.