Jesus concluded the parable with a pithy statement that explained it (cf. Matthew 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. [source][source][source]
"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." [1][source]
"Ironically, the "chosen people" show in their refusal of the invitation that they are not all among the "elect" but only among the "called."" [2][source]
"While the invitation is broad, those actually chosen for blessing are few." [3][source]
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. [4] 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. [source][source][source]
Context Summary
Matthew 22:1-14 - The Penalty Of Slighting The Invitation
We have here a continuation of our Lord's teaching on that last great day in the Temple. This day seems to have begun with Matthew 21:23, and it continued to Matthew 25:46. What wonder that His strength was prematurely exhausted, and that He succumbed so soon under the anguish of His cross!
In this parable He describes His union with His people under the symbolism of marriage. This must have suggested the allusions of Ephesians 5:23-32, where the Apostle tells us that Christ loved the Church as His bride; and of Romans 7:1-4, where He encourages us to believe that we may be married to Him who was raised from the dead. We can never forget Revelation 21:2; Revelation 21:9. Messenger after messenger was sent to the Hebrew people, but as they would not come, the Church was called from the highways and byways of the world to occupy the vacant space. But let us see to it that we are clothed in the spotless robe of His righteousness, in which alone we can stand in the searching light of eternity. [source]
Chapter Summary: Matthew 22
1The parable of the marriage of the king's son 9The vocation of the Gentiles 12The punishment of him who lacked a wedding garment 15Tribute ought to be paid to Caesar 23Jesus confutes the Sadducees for the resurrection; 34answers which is the first and great commandment; 41and puzzles the Pharisees by a question about the Messiah
Greek Commentary for Matthew 22:14
For many are called, but few chosen [πολλοι γαρ εισιν κλητοι ολιγοι δε εκλεκτοι] 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 (κλητοι klētoi) and the chosen (εκλεκτοι eklektoi) called out from the called. [source]
Reverse Greek Commentary Search for Matthew 22:14
Matthew 24:22For the elect‘s sake [δια τους εκλεκτους] See note on Matthew 22:14 for another use of this phrase by Jesus and also Matthew 24:31. The siege was shortened by various historical events like the stopping of the strengthening of the walls by Herod Agrippa by orders from the Emperor, the sudden arrival of Titus, the neglect of the Jews to prepare for a long siege. “Titus himself confessed that God was against the Jews, since otherwise neither his armies nor his engines would have availed against their defences” (Vincent). [source]
1 Peter 1:1An apostle of Jesus Christ [αποστολος Ιησου Χριστου] This is his official title, but in 2 Peter 1:1 δουλος doulos is added, which occurs alone in James 1:1. In 2 John and 3 John we have only ο πρεσβυτερος ho presbuteros (the elder), as Peter terms himself συνπρεσβυτερος sunpresbuteros in 1 Peter 5:1. Paul‘s usage varies greatly: only the names in 1 Thessalonians and 2 Thessalonians, the title αποστολος apostolos added and defended in Galatians and Romans as also in 1 Corinthians and 2 Corinthians and Colossians and Ephesians and 2 Timothy with “by the will of God” added, and in 1 Timothy with the addition of “according to the command of God.” In Philippians Paul has only “δουλος doulos (slave) Χριστου Ιησου Christou Iēsou like James and Jude. In Romans and Titus Paul has both δουλος doulos and αποστολος apostolos like 2 Peter, while in Philemon he uses only δεσμιος desmios (prisoner) Ιησου Χριστου Iēsou Christou the elect Without article (with the article in Matthew 24:22,Matthew 24:24,Matthew 24:31) and dative case, “to elect persons” (viewed as a group). Bigg takes εκλεκτοις eklektois (old, but rare verbal adjective from εκλεγω eklegō to pick out, to select) as an adjective describing the next word, “to elect sojourners.” That is possible and is like γενος εκλεκτον genos eklekton in 1 Peter 2:9. See the distinction between κλητοι klētoi (called) and εκλεκτοι eklektoi (chosen) in Matthew 22:14.Who are sojourners (παρεπιδημοις parepidēmois). Late double compound adjective (παρα επιδημουντες paraδιασπορας epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth.Of the Dispersion See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6,Colossians 1:23. [source]
Revelation 17:14Shall war against the Lamb [μετα του τηριου πολεμησουσιν] Future active of πολεμεο polemeo to war. As allies of the beast (the servant of the dragon, Revelation 12:7) they will wage war with the Lamb (the enemy of the dragon). These kings gather for battle as in Revelation 16:13.And the Lamb shall overcome them (και το αρνιον νικησει αυτους kai to arnion nikēsei autous). Future active of νικαω nikaō This is the glorious outcome, victory by the Lamb over the coalition of kings as against the beast before.For he is Lord of lords and King of kings The same words are again descriptive of Christ in Revelation 19:16, as of God in Deuteronomy 10:17 (God of gods and Lord of lords) and Daniel 10:17 (God of gods and Lord of kings). Cf. also 1 Timothy 6:15; Revelation 1:5. Crowned heads are Christ‘s subjects.And they also shall overcome that are with him (και οι μετ αυτου kai hoi met' autou). “And those with him shall also overcome” (supply νικησουσιν nikēsousin not εισιν eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου meta tou thēriou in Revelation 17:12.Called and chosen and faithful These are the three notes of those who share in the victory. For κλητος klētos and εκλεκτος eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10,Revelation 2:13. The elect are called and prove faithful. [source]
Revelation 17:14For he is Lord of lords and King of kings [οτι Κυριος κυριων εστιν και ασιλευς βασιλεων] The same words are again descriptive of Christ in Revelation 19:16, as of God in Deuteronomy 10:17 (God of gods and Lord of lords) and Daniel 10:17 (God of gods and Lord of kings). Cf. also 1 Timothy 6:15; Revelation 1:5. Crowned heads are Christ‘s subjects.And they also shall overcome that are with him (και οι μετ αυτου kai hoi met' autou). “And those with him shall also overcome” (supply νικησουσιν nikēsousin not εισιν eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου meta tou thēriou in Revelation 17:12.Called and chosen and faithful These are the three notes of those who share in the victory. For κλητος klētos and εκλεκτος eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10,Revelation 2:13. The elect are called and prove faithful. [source]
What do the individual words in Matthew 22:14 mean?
Greek Commentary for Matthew 22:14
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 (κλητοι klētoi) and the chosen (εκλεκτοι eklektoi) called out from the called. [source]
Reverse Greek Commentary Search for Matthew 22:14
See note on Matthew 22:14 for another use of this phrase by Jesus and also Matthew 24:31. The siege was shortened by various historical events like the stopping of the strengthening of the walls by Herod Agrippa by orders from the Emperor, the sudden arrival of Titus, the neglect of the Jews to prepare for a long siege. “Titus himself confessed that God was against the Jews, since otherwise neither his armies nor his engines would have availed against their defences” (Vincent). [source]
Regarding all whom he addressed as subjects of saving grace. The term corresponds to the Old-Testament title of Jehovah's people: Isaiah 65:9, Isaiah 65:15, Isaiah 65:22; Psalm 105:43. Compare Matthew 20:16; Matthew 22:14; Romans 8:33. [source]
This is his official title, but in 2 Peter 1:1 δουλος doulos is added, which occurs alone in James 1:1. In 2 John and 3 John we have only ο πρεσβυτερος ho presbuteros (the elder), as Peter terms himself συνπρεσβυτερος sunpresbuteros in 1 Peter 5:1. Paul‘s usage varies greatly: only the names in 1 Thessalonians and 2 Thessalonians, the title αποστολος apostolos added and defended in Galatians and Romans as also in 1 Corinthians and 2 Corinthians and Colossians and Ephesians and 2 Timothy with “by the will of God” added, and in 1 Timothy with the addition of “according to the command of God.” In Philippians Paul has only “δουλος doulos (slave) Χριστου Ιησου Christou Iēsou like James and Jude. In Romans and Titus Paul has both δουλος doulos and αποστολος apostolos like 2 Peter, while in Philemon he uses only δεσμιος desmios (prisoner) Ιησου Χριστου Iēsou Christou the elect Without article (with the article in Matthew 24:22, Matthew 24:24, Matthew 24:31) and dative case, “to elect persons” (viewed as a group). Bigg takes εκλεκτοις eklektois (old, but rare verbal adjective from εκλεγω eklegō to pick out, to select) as an adjective describing the next word, “to elect sojourners.” That is possible and is like γενος εκλεκτον genos eklekton in 1 Peter 2:9. See the distinction between κλητοι klētoi (called) and εκλεκτοι eklektoi (chosen) in Matthew 22:14.Who are sojourners (παρεπιδημοις parepidēmois). Late double compound adjective (παρα επιδημουντες paraδιασπορας epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth.Of the Dispersion See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6, Colossians 1:23. [source]
Future active of πολεμεο polemeo to war. As allies of the beast (the servant of the dragon, Revelation 12:7) they will wage war with the Lamb (the enemy of the dragon). These kings gather for battle as in Revelation 16:13.And the Lamb shall overcome them (και το αρνιον νικησει αυτους kai to arnion nikēsei autous). Future active of νικαω nikaō This is the glorious outcome, victory by the Lamb over the coalition of kings as against the beast before.For he is Lord of lords and King of kings The same words are again descriptive of Christ in Revelation 19:16, as of God in Deuteronomy 10:17 (God of gods and Lord of lords) and Daniel 10:17 (God of gods and Lord of kings). Cf. also 1 Timothy 6:15; Revelation 1:5. Crowned heads are Christ‘s subjects.And they also shall overcome that are with him (και οι μετ αυτου kai hoi met' autou). “And those with him shall also overcome” (supply νικησουσιν nikēsousin not εισιν eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου meta tou thēriou in Revelation 17:12.Called and chosen and faithful These are the three notes of those who share in the victory. For κλητος klētos and εκλεκτος eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]
These are the three notes of those who share in the victory. For κλητος klētos and εκλεκτος eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]
The same words are again descriptive of Christ in Revelation 19:16, as of God in Deuteronomy 10:17 (God of gods and Lord of lords) and Daniel 10:17 (God of gods and Lord of kings). Cf. also 1 Timothy 6:15; Revelation 1:5. Crowned heads are Christ‘s subjects.And they also shall overcome that are with him (και οι μετ αυτου kai hoi met' autou). “And those with him shall also overcome” (supply νικησουσιν nikēsousin not εισιν eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου meta tou thēriou in Revelation 17:12.Called and chosen and faithful These are the three notes of those who share in the victory. For κλητος klētos and εκλεκτος eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]