Matthew 22:14

Matthew 22:14 . For many are called — Nor imagine, (as if our Lord had said,) that this will be the case of one alone; for though it be a dreadful truth, yet I must say, that even the greatest part of those to whom the gospel is offered, will either openly reject or secretly disobey it; and while indeed many are called to the gospel-feast, it will be manifest by their disregarding it, there are but few chosen in such a sense as finally to partake of its blessings. In short, many hear, few believe: many are members of the visible, but few of the invisible church.

Matthew 22:14 . πολλοὶ γὰρ : if, as γὰρ might suggest, the concluding aphorism referred exclusively to the fate of the unrobed guest, we should be obliged to conclude that the story did not supply a good illustration of its truth, only one out of many guests called being rejected. But the gnome really expresses the didactic drift of the whole parable. From first to last many were called, but comparatively few took part in the feast, either from lack of will to be there or from coming thither irreverently.

(14) Many are called. —(See Note on Matthew 20:16 .) The “calling” answers, both verbally and in substance, to the “bidding” or invitation of the parable. The “chosen” are those who both accept the invitation and comply with its condition; those who, in the one parable, work in the vineyard, and in the other, array themselves with the wedding garment of holiness. The “choice,” as far as the parable is concerned, appears as dependent upon the answer given to the calling. The further truth of an election “according to the foreknowledge of God the Father” ( 1Peter 1:2 ) is not here within view, but it follows necessarily on the assumption of that foreknowledge. The “choice,” which in the parable comes as the close of all, must be thought of as having been present to the mind of the All-knowing from all eternity. No one can fix time limits for the thoughts of God, and say that at such a time a purpose came into His mind as it comes into the minds of men. We are compelled in such matters to use anthropomorphic language, but we should remember, as we do so, its necessary limitations.

Matthew 22:14 .[959] Πολλοὶ γάρ , κ . τ . λ ., for many , etc.) Our Lord adds this remark in His own person to the conclusion of the king’s speech. Cf ὅτι , κ . τ . λ ., for , etc., in Luke 16:8 .— γὰρ , κ . τ . λ ., for , etc.) This general sentiment is a proof, that this man without a wedding garment, and all who are like him, will be cast forth. [959] ἐκεῖ ἔσται — πολλοὶ γὰρ εἰσι κλητοὶ ) Two expressions somewhat frequently repeated by the Saviour, and therefore most worthy of consideration.— Harm. , p. 463, 464.

Matthew 22:14 . Γάρ ] introduces the reason of the ἐκεῖ ἔσται , κ . τ . λ . For , so far from the mere calling availing to secure against eternal condemnation, many , on the contrary, are called to the Messiah’s kingdom, but comparatively few are chosen by God actually to participate in it. This saying has a somewhat different purport in Matthew 20:16 ; still in both passages the ἐκλογή is not, in the first instance, the judicial sentence, but the eternal decree of God; a decree, however, which has not selected the future subjects of the kingdom in any arbitrary fashion, but has destined for this honour those who, by appropriating and faithfully maintaining the requisite δικαιοσύνη (see on Matthew 22:11 f.), will be found to possess the corresponding disposition and character. Comp. Matthew 25:34 . Similarly, too, in Matthew 24:22 ; Luke 18:7 . It was, however, only a legitimate consequence of the contemplation of history from a religious point of view, if the Christian consciousness felt warranted in attributing even this amount of human freedom to the agency of God ( Ephesians 1:4 ; Php 2:13 ), and had to be satisfied, while maintaining the human element no less than the divine, with leaving the problem of their unity unsolved (see on Romans 9:33 , Remark).

Teaching of the parable : When the Messianic kingdom is about to be established, instead of those who have been invited to enter it, i.e . instead of the people of Israel, who will despise the (according to the plural) repeated invitations, nay, who will show their contempt to some extent by a violent behaviour (for which God will chastise them, and that before the setting up of the kingdom, Matthew 22:7 ), God will order the Gentiles to be called to His kingdom. When, however, it is being established, He will single out from among the Gentiles who have responded to the call such of them as turn out to be morally disqualified for admission, and condemn them to be punished in Gehenna. The first invitation , and which is referred to in the τοὺς κεκλημένους of Matthew 22:3 , is conveyed through Christ; the successive invitations which followed were given through the apostles , who, Matthew 22:9 , likewise invite the Gentiles. Comp. Matthew 28:19 ; Acts 1:8 ; Acts 13:46 . Observe in connection with τότε , Matthew 22:8 , that it is not intended thereby to exclude the calling of the Gentiles before the destruction of Jerusalem; but simultaneously with this event the work of conversion was to be directed in quite a special manner toward the Gentiles. The destruction of Jerusalem was to form the signal for the gathering in of the fulness of the Gentiles ( Romans 11:25 ).

Ver. 1-14. Luke hath this parable, Matthew 14:16-24 , which hath made divers interpreters think that Matthew hath put it out of its due order; for Luke reports it as spoken long before, and that not in the temple, but at a Pharisee’s house where he was at dinner, and upon occasion of one of them saying, Blessed is he that shall eat bread in the kingdom of God. But I know no reason why we may not allow our Saviour to have used the same parable twice, in two differing companies, and upon two different occasions, especially considering there are remarkable differences in Luke’s and Matthew’s relation. I shall therefore leave the consideration of Luke’s relation till I come to that chapter in his Gospel, where I shall meet with it in course, and consider only what Matthew saith. We must remember this is a parable, not an historical narration. The first verse tells us, And Jesus answered and spake unto them again by parables: he answered, that is, he began a discourse, so the word very often signifies. Our Saviour hath neither given us any particular explication of this parable, nor any proparabola, or epiparabola, any sentence before or after the parable, guiding us as to the explication, except only that short sentence, Matthew 22:14 , For many are called, but few are chosen; which rather guides us in the explication of the four latter verses than of the whole parable: yet it is not hard for us to find out our Saviour’s scope in this parable. It seemeth to be double: 1.

To inform those to whom he spake of the destruction suddenly coming upon the Jews, for their rejection of the gospel, and of the calling of the Gentiles. 2. To let us know, that neither Amongst the Jews nor Gentiles all should be saved whom God called by the external ministration of the gospel; but those alone who, belonging to the election of grace, should be found in the day of judgment having on the wedding garment. So then, the kingdom of heaven here signifies, the way or equity of God in the dispensation of the gospel, or the administration of things in order to the kingdom of glory. The king here mentioned must be he who is the King of kings. The marriage for his son, is the exhibition of the covenant of grace; which whosoever layeth hold on, Isaiah 56:4 , is by faith united to Christ; which union is often expressed in holy writ under the notion of a marriage, Psalm 45:10,11 Eph 5:23 , &c.: or their union with him in glory, Revelation 19:9 . The persons bidden were the Jews. The servants that called them to the wedding, were those that were faithful amongst their ordinary teachers, or the prophets, such as Isaiah and the rest, whom they refused to hearken unto. The other servants might signify John the Baptist, and the twelve, and others sent out by Christ, to tell them that Christ was now come, there wanted nothing but their coming to him and receiving of him.