Exegetical and Hermeneutical Commentary of Matthew 22:14
For many are called, but few [are] chosen.
Many are called, but few are chosen – Our Saviour often uses this expression. It was probably proverbial. The Jews had been called, but few of them had been chosen to life. The great mass of the nation was wicked, and they showed by their lives that they were not chosen to salvation. The Gentiles also were invited to be saved, Isa 45:22. Nation after nation has been called; but few, few have yet showed that they were real Christians, the elect of God. It is also true that many who are in the church may prove to be without the wedding garment, and show at last that they were not the chosen of God. This remark in the 14th verse is the inference from the whole parable, and not of the part about the man without the wedding garment. It does not mean, therefore, that the great mass in the church are simply called and not chosen, or are hypocrites; but the great mass in the human family, in the time of Christ, who had been called, had rejected the mercy of God.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. Many are called, c.] This verse is wanting in one of Colbert’s MSS., marked 33 in Griesbach. See the note on Mt 20:16. Many are called by the preaching of the Gospel into the outward communion of the Church of Christ but few, comparatively, are chosen to dwell with God In glory, because they do not come to the master of the feast for a marriage garment-for that holiness without which none can see the Lord. This is an allusion to the Roman custom of raising their militia; all were mustered, but only those were chosen to serve, who were found proper. See the note on Mt 20:16. Reader! examine thy soul, and make sure work for eternity!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
14. For many are called, but few arechosenSo Mt 19:30. Seeon Mt 20:16.
Mt22:15-40. ENTANGLINGQUESTIONS ABOUT TRIBUTE,THE RESURRECTION, AND THEGREAT COMMANDMENT,WITH THE REPLIES. (= Mar 12:13-34; Luk 20:20-40).
For the exposition, see on Mr12:13-34.
Mt22:41-46. CHRISTBAFFLES THE PHARISEESBY A QUESTION ABOUTDAVID AND MESSIAH.( = Mar 12:35-37; Luk 20:41-44).
For the exposition, see on Mr12:35-37.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For many are called, but few chosen. See Gill “Mt 20:16”
Fuente: John Gill’s Exposition of the Entire Bible
For many are called, but few chosen ( ). This crisp saying of Christ occurs in various connections. He evidently repeated many of his sayings many times as every teacher does. There is a distinction between the called () and the chosen () called out from the called.
Fuente: Robertson’s Word Pictures in the New Testament
14. For many are called, but few are chosen. The object of the parable is pointed out by the conclusion, that few are chosen, though many are called; from which we infer, that we ought not to attempt an ingenious explanation of every minute clause. But lately, Christ did not threaten that the greater part would be thrown out, but mentioned one man only; and now we learn from him, that out of a large number few will be retained. And certainly, though in the present day a more numerous body of men is collected into the Church by the Gospel than was formerly collected by the Law, it is but a small portion of them whose faith is evinced by newness of life. Let us not flatter ourselves with the empty title of faith, but let every man seriously examine himself, that at the final review he may be pronounced to be one of the lawful guests; for, as Paul reminds us, that the vessels in the Lord’s house are not all of the same kind, so
let every one that calleth on the name of the Lord depart from iniquity, (2Ti 2:19.)
I enter no farther, at present, into the question about the eternal election of God; for the words of Christ mean nothing more than this, that the external profession of faith is not a sufficient proof that God will acknowledge as his people all who appear to have accepted of his invitation. (293)
(293) “ Tous ceux qui semblent s’estre rangez sous son enseigne;” — “all those who appear to have ranked themselves under his banner.”
Fuente: Calvin’s Complete Commentary
(14) Many are called.(See Note on Mat. 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 (1Pe. 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. For many are called The high and the low, the good and the bad, were called to come to the marriage feast. Few are chosen Or elected, as the word means. Myriads are not chosen because they do not come. And we know not how many who come fail of being chosen, because they have not accepted salvation by Christ. The dogma that they are not chosen because they are secretly predestinated by God’s decree not to be chosen, affirms simply what is not said or implied. That dogma would lay the blame on God, and not upon those who are not chosen, and charge insincerity upon the call. It is to be noted that the choosing is after the calling.
Mat 22:14. For many are called, &c. These words are proverbial, and must be referred first to the Jews, who, though they were called in great numbers by the preaching of the Gospel, few were chosen; for they did not believe. See on ch. Mat 20:16. They must be referred also to the Gentiles, too many of whom, though they embraced the Gospel in speculation, rejected the wedding-garment when it was offered to them, and refused the gracious inspiration of God’s good Spirit to perfect holiness in the fear of the Lord. The parable is concluded in this manner, to shew us, that the profession of the Christian religion will avail a man nothing, unless he lives in a manner worthy of that religion; that not they who say Lord, Lord! but they who do the will of that Lord, shall enter into the joys of his kingdom. See the Inferenc
Mat 22:14 . ] introduces the reason of the , . . . 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 Mat 20:16 ; still in both passages the 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 (see on Mat 22:11 f.), will be found to possess the corresponding disposition and character. Comp. Mat 25:34 . Similarly, too, in Mat 24:22 ; Luk 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 (Eph 1:4 ; Phi 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 Rom 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, Mat 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 of Mat 22:3 , is conveyed through Christ; the successive invitations which followed were given through the apostles , who, Mat 22:9 , likewise invite the Gentiles. Comp. Mat 28:19 ; Act 1:8 ; Act 13:46 .
Observe in connection with , Mat 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 (Rom 11:25 ). Thus the marks a grand epoch in the historical development of events, an epoch already visible to the far-seeing glance of Jesus, though at the same time we are bound to admit the discrepancy that exists between this passage and the very definite statement regarding the date of the second advent contained in Mat 24:29 . As is clear from the whole connection, we must not suppose (Weisse) that the man without the wedding garment is intended to represent Judas ; but see on Mat 22:12 . What is meant is a Christian with the old man still clinging to him. Comp. on Rom 13:14 ; Gal 3:27 ; Eph 4:24 ; Col 3:12 .
REMARK.
The part of the parable extending from Mat 22:11 onwards was certainly not spoken, so far as its immediate reference is concerned, with a view to the Pharisees, but was essential to the completeness of the truths that were being set forth, inasmuch as, without that part, there would be no reference to the way in which the holiness of God would assert itself at the setting up of the Messianic kingdom. And the more this latter point is brought out, the more applicable did it become to the case of the Pharisees also, who would be able to infer from it what their fate was to be on that day when, even from among those who will be found to have accepted the invitation, God will single out such as appear without the garment of , and consign them to the punishment of hell
“For many are called, but few are chosen.”
This close of the parable is the same with which Jesus closed the one of the Laborers in the Vineyard, and is very striking and solemn, but very obvious and plain upon the pure principles of the gospel. Calling, by the outward sound of the word, and the being chosen by the eternal purpose of sovereign grace, are very distinct things. In preaching the Gospel, to a mixed multitude of hearers, everyone within the sound hears the gracious invitation which the Lord gives to his Church; and, in one sense, it may be said the call to the duties of life goes forth to the whole world, and is a command from God, as a Sovereign, to hear and obey. But this outward call, differs widely from the inward work, wrought by the Holy Ghost in the hearts of the redeemed, and which comes not in word only, but in power. Paul, the Apostle, beautifully describes the difference; when speaking to the Church, he saith, We are bound to give thanks alway to God, for you brethren beloved of the Lord, because God hath, from the beginning, chosen you to salvation, through sanctification of the Spirit and belief of the truth, where unto he called you, by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Provision is made for this effectual calling of the Lord’s people in time, 2Th 2:13-14 from their being chosen, in Christ, before the foundation of the world. Eph 1:3-4 ; 2Ti 1:9 . So that the whole process of grace, from the first awakenings of the soul, until grace is consummated in glory, while all these prove the everlasting love of God to his redeemed, in Christ, they become no less the fruit of that love, and are the sure earnest of eternal glory. Rom 8:29-30 .
14 For many are called, but few are chosen.
Ver. 14. For many are called, &c. ] With an outward calling; but outward privileges profit not, where the hidden man of the heart is not right, where the power and practice of godliness is wanting. Many a ship hath been called Safeguard and Goodspeed, which yet hath split upon the rocks, or fallen into the hands of pirates.
Mat 22:14 . : if, as 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.
Mat 22:14.[959] , …, for many, etc.) Our Lord adds this remark in His own person to the conclusion of the kings speech. Cf , …, for, etc., in Luk 16:8.-, …, 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] – ) Two expressions somewhat frequently repeated by the Saviour, and therefore most worthy of consideration.-Harm., p. 463, 464.
Mat 7:13, Mat 7:14, Mat 20:16, Luk 13:23, Luk 13:24
Reciprocal: Est 2:4 – let the maiden
CLAD IN THE GARMENT
For many are called, but few are chosen.
Mat 22:14
These words have no reference to election. The guest neglected to put on the wedding garment, and so while called, he was not chosen.
I. The marriage garment.By universal consent, the marriage garment represents the spiritual robe in which we must all appear before God, without which we cannot be owned and accepted; and this spiritual robe is the righteousness of Christ. (See Psalms 45; Isaiah 61; Romans 3; Romans 13)
II. What follows putting on the robe.What of necessity must be the character of a man who has put on that robe?
(a) He must be a humble man, for the beauty is a borrowed beauty.
(b) He must have confidence. He may take of the Masters bounties of that feast without fear.
(c) He must be joyous. It is a feast. It is the very intention and condition of the giftmirth and gladness.
(d) He must be a loving man. Is not it a feast of love? One unloving thought would be out of place.
(e) He must have Christ within him. He will take something himself of the character of the robe he wears. He cannot look at that robe, and not think of Him to whom he owes it all.
III. The distinction between those who are only called, and those who are chosen, is simply thisthe one had not put on the wedding garment, and the other had. The election all turns upon one point:Have you on the wedding garment?
The Rev. James Vaughan.
(SECOND OUTLINE)
SELECTION AND ELECTION
One of the chief causes which govern evolution is selection. It is often called natural selection. I prefer to leave out the natural. You must not think for a moment that this selection is in any way opposed to Christianity. It is the Christian doctrine, only with a letter changed. Christians believe in election; scientific people believe in selection. The idea in both cases is the same, that it pleases the Almighty God, of the many forms of life that He creates, to select those that are suited for the purpose for which they are created, or, to put it in a scientific phrase, that are suitable to their environment. That is the universal principle. Your scientific man will show it to you in almost every branch of nature.
I. The principle in the parable.Many people were to be called, but only certain people were to be chosen. The selection goes on further than that. There comes into that feast some one without the marriage garment, and he is cast out, our Lord teaching His disciples to expect that even among that number some will be selected and some refused. The word chosen is the word which will take us through the whole of religion.
II. The principle in history.Looking back into history, we find the same principle written very large on it. The offer has been repeated to great nations that they should become great instruments of God for doing His work, and constantly they have been found unsuited for their environment. They have not been selected, and therefore have been destroyed.
III. The principle in government.I need not remind you that we who speak so easily about empire now are only one of many, but those who have gone before us have found the weight of empire too heavy for them. The thought of selection makes one very prudent when one speaks about the greatness of England. England is called to rule over a fifth of the world. Can we say that she is chosen? She is on her trial.
IV. The principle in our own lives.Has it any individual application? Many are called, but few are chosen. We see it all around. We see the advance marked by the destruction of the unfit. It is only the fittest that remain, and it is only those souls that shall be fit for the great purpose for which they were created, the praise and honour of God, who shall be selected to remain to eternity.
The Rev. Lord William Cecil.
2:14. See the comments at Matt 20:16 for the explanation of this.
Mat 22:14. For many are called. A proverbial expression; see chap. Mat 20:16. Here the application is more general. The called are all those invited, both Jews and Gentiles.
But few chosen. The general sense is: Few pass safely through the two stages of sifting. The one man in the parable therefore stands for a large class. It is implied that the guests who stand the test are chosen by God.
This is our blessed Saviour’s application of the foregoing parable to the Jews; he tells them, that many of them, indeed all of them were called, that is, invited to the gospel-supper; but with few, very few of them, was found that sincere faith, and that sound repentance, which doth accompany salvation.
Learn hence, That amongst the multitude of those that are called by the gospel unto holiness and obedience, few, very few comparatively, do obey that call, and shall be eternally saved.
Mat 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.
Verse 14
Few are chosen; chosen and led to come.
Jesus concluded the parable with a pithy statement that explained it (cf. Mat 18:7). Not all whom God has invited to the kingdom will participate in it. Only those who respond to God’s call and prepare themselves by trusting in Jesus will.
"Finally, the parable teaches that a general call does not constitute or guarantee election (verse fourteen). The Israelites took great pride in the fact that they as a nation possessed the kingdom promises. But this of itself did not mean each Jew was elected to it. Entrance was an individual responsibility, and that is what Christ is emphasizing in the last portion of the parable." [Note: Toussaint, Behold the . . ., p. 256.]
"Ironically, the ’chosen people’ show in their refusal of the invitation that they are not all among the ’elect’ but only among the ’called.’" [Note: Hagner, Matthew 14-28, p. 632.]
"While the invitation is broad, those actually chosen for blessing are few." [Note: Walvoord, Matthew: . . ., p. 165.]
The point of these three parables is quite clear. God would judge Israel’s leaders because they had rejected Jesus, their Messiah. He would postpone the kingdom and allow anyone to enter it, not just the Jews as many of the Jews thought. [Note: See Toussaint and Quine, pp. 140-41.] The prophets had predicted that Gentiles would participate in the kingdom; this was not new revelation. However the Jews, because of national pride, had come to believe that being a Jew was all the qualification one needed to enter the kingdom. Jesus taught them that receiving God’s gracious invitation and preparing oneself by trusting in Him was the essential requirement for participation.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: The Expositors Greek Testament by Robertson
Fuente: Gnomon of the New Testament
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Abbott’s Illustrated New Testament
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)