The Parable of the Marriage Feast (Matt 22:1-14)

I believe the following article should prove of interest to all, but especially to those who having weight
the cost are yet still pondering (unsure) of a full consecration to the Lord. I realize of course that what is
presented here may seem a bit forward, a bit direct, but as respects so important an issue as concerning
ones eternal destiny we feel that we would be amiss in our duties as faithful stewards of the Lord’s Word
if we were not forthcoming in declaring unto you “
the whole counsel of God”. (Acts 20:27)  

An article by Richard Evans entitled,
Many Called, Few Chosen

"And Jesus answered and spoke unto them again by parables, and said, the kingdom of heaven
is like unto a certain king, which made a marriage for his son, and sent forth his servants to call
them that were bidden to the wedding
" (Matt 22:1-3).


"And they would not come. Again, he sent forth other servants, saying, Tell them which are
called, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are
ready: come unto the marriage. But they made light of it, and went their ways, one to his farm,
and another to his merchandise: And the remnant took his servants, and entreated them
spitefully, and slew them. But when the king heard thereof, he was wroth: and he sent forth his
armies, and destroyed those murderers, and burned their city. Then saith he to his servants, the
wedding is ready, but they which were called were not worthy
."(Matt 22:3-8)

These verses describe the reaction of the Jews, the called people of God, to the ministry of Jesus and his
disciples. They did not come to the marriage feast; and, consequently, as a people, they suffered greatly.


"Go ye therefore into the highways, and as many as ye shall find, call to the marriage. So those
servants went out into the highways, and gathered together all as many as they found, both bad
and good: and the wedding was furnished with guests. And when the king came in to see the
guests, he saw there a man which had not on a wedding garment: And he saith unto him,
Friend, how came thou in hither not having a wedding garment? And he was speechless
Matt 22:9-12)

The sending of the King’s servants into the highways depicts the call going out to the Gentiles. Paul wrote
of this call, "
I say then, have they [the Jews] stumbled that they should fall? God forbid: but
rather through their fall
salvation is come unto the Gentiles" (Rom 11:11)

Many Gentiles responded — the banquet hall filled; but, as indicated in the parable, entrance into
the hall
alone is not sufficient. It is likewise necessary that each guest put on a wedding garment.


"Then said the king to the servants, Bind him hand and foot, and take him away, and cast him
into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few
are chosen
." (Matt 22:13, 14)

Many versions punctuate these verses so the clause "
there shall be weeping and gnashing of teeth" is
related with
"cast him into outer darkness." This obscures the lesson. The casting of the unrobed
guest into darkness is the conclusion of the parable’s narrative. A period, a full stop, should follow the
word "
darkness". The subsequent words are the lesson of the parable. In today’s idiom, they are the
bottom-line. They state the point of the parable, a danger the Lord was making manifest.

With the corrected punctuation the text would be better written as "... Bind him hand and foot,
and take him away, and cast him into outer darkness. There shall be weeping and gnashing of
for many are called, but few are chosen." (Matt 22:13, 14)

This construction gives meaning to the conjunction, “for” (or because) few are chosen, there
shall be weeping and gnashing of teeth.
This is the lesson of the parable!


In the parable Jesus dramatized two crises his followers must experience. The first crisis is God’s
calling (
1 Pet 5:10). This crisis is resolved in the parable by entering the banquet hall. In the Christian
walk it is resolved by
consecration to holy living and obedience to the will of God, (i.e. by taking the
first step”, a “consecration to righteousness) Typified by the general consecration of the Levites (as a
), the believer sets his mind to follow righteousness in all of life’s affairs. As with the Levites, this
consecration does not entail sacrifice
. God has the right to demand that all his creatures love
righteousness and hate iniquity, but he does not demand that all sacrifice.

However a life of righteousness sooner or later brings about a tension.
A sincere response to God’s call
results in conflict with earthly interests, earthly ambitions, earthly friendships (
1 Pet 3:20, 21). In the
present evil world" (Gal 1:4) the path of righteousness ultimately requires sacrifice. The resolution of
second crisis is the putting on of the garment, a second consecration (a “consecration to
Psa 50:5, the “second step) —a consecration as a priest for sacrifice. Typified by the
special consecration of Aaron and his sons as sacrificers or priests,
this consecration is made by only a
(Luke 22:14).

All who desire to follow Jesus should be aware of these crises and understand the inherent
hazard. Having turned to God and his ways of righteousness, having made
the first consecration,
there is a strong temptation to stop, to believe all that is necessary has been accomplished.
There is a grave danger of not going on to
the second consecration.

This perilous snare was made evident in Paul’s ministry in Ephesus (
Acts 19:1-5). The Apostle found
there disciples who knew only of
John’s baptism, the baptism of repentance, the first consecration.
Paul quickly set about teaching the need for a second baptism. This pitfall is also evident in the Epistle to
the Hebrews. The Hebrews were in the same
provisional condition as the Ephesians.

For when for the time ye ought to be teachers, ye have need that one teach you again which be
the first principles of the oracles of God; and are become such as have need of milk, and not of
strong meat
." (Heb 5:12)

Repeatedly the writer implored the Hebrews to go forward (take the next step). "Let us labor
therefore to
enter into that rest . . .” (Heb 4:11); "Having therefore, brethren, boldness to enter
the holiest . . . Let us draw near with a true heart.” (Heb 10:19-22); "Let us go forth
therefore unto him without the camp...
" (Heb 13:13).

In each of these requests the Hebrews were being urged to go on to the second consecration.

To illustrate this hazard the writer used the Exodus of Israel. Every Christian who has left his Egypt,
consecrated to righteousness, and followed God to the spiritual Jordan, comes to this critical juncture.
There is a second baptism, a baptism unto Joshua—a second consecration, a consecration unto sacrifice!

The Ephesians heard and accepted Paul’s message. They were baptized into Christ.
They crossed their
. Of the reaction of the Hebrews little is known. They were standing on the banks of the Jordan
What about you, are you still standing on the banks of your Jordan?). The epistle was written
to encourage them to crossover
(Heb 3:12, 19).

From this picture given by God, we know "
few there be" (Matt 7:14) that make that crossing. Of the
hundreds of thousands of Jews over twenty years of age who left Egypt, of all that were baptized into
Moses at the Red Sea, only two were baptized in the Jordan (
Num 14:30) that is the danger! All who
desire to be "
more than conquerors" (Rom 8:37), all who desire to destroy the enemies in the land,
must not only leave Egypt, but must also leave the wilderness. They must cross the Jordan.
The great
battle in which each Christian must engage takes place in Canaan, not in the wilderness!
you still in the wilderness?


A crucial point in the parable is the absence of a wedding garment. There has been much
speculation as to the source of the wedding garment. Some declare it was the custom in Jesus’ day to
present wedding guests with garments.
However there is little evidence to support such a claim. The
parable leaves the source (
of the wedding garment) in the background, and simply indicates that a
suitable robe was necessary, however obtained.
Adding to Scripture what is not given is unwise.

The verb "
had on" in Verse 11 is translated from “enduo” (Strong’s #1746). This verb is used often in
the New Testament and has the meaning "
to put on." "But put ye on the Lord Jesus Christ" (Rom 13:
); "And that ye put on the new man, which after God is created in righteousness and true
" (Eph 4:24).

The unrobed guest had accepted the call and entered the banquet hall (
typified by those believers who
have entered into the “
courtyard” of the Tabernacle), but he had not "put on" a proper garment. Paul
gave the meaning of this expression. "
For as many of you as have been baptized into Christ have
put on Christ." (Gal 3:27)

Many are called by God and respond by consecrating to righteous living. They receive John’s
baptism; but, like the Ephesians and the Hebrews at the time of their enlightenment, they are not
"baptized into Christ." They have not "put on" Christ. Though many are called, few go on to the
second consecration

All who respond to God’s drawing (
John 6:44) are fed spiritual meat and drink (1 Cor 10:3, 4). Just as
was Israel at Mt. Sinai, they are enlightened of God’s requirements. The Hebrews were "
before they were urged to enter God’s "

But call to remembrance the former days, in which, after ye were illuminated, ye endured a
great fight of afflictions
;" (Heb 10:32).

The Ephesians were first edified by Paul's—teaching,
which preceded baptism (Acts 19:4, 5).

After entering the lighted hall (the “courtyard condition”), after enlightenment (specifically in
respects to the “
high calling” gleamed from the waters of truth found in the “Laver” accessible to all
who have entered the “
courtyard condition), there must be a second response. Those who fail to
put on" the garment, who fail to "put on" Christ, who fail to make the second consecration, are rejected.
Just as the unrobed guest, they are taken from the bright lights of the banquet hall and cast into the
darkness outside. They join those called ones who refused to leave their farms, their merchandise. Those
who enter the hall and fail to "
put on" a garment suffer the same fate as those who made light of the call.

There is an important nuance apparent in the Greek, which is completely lost in the English translation.
…He [the King] saw there a man which had not [Strong’s #3756] on a wedding garment..."
Matt 22:11); “… how comes thou in hither not [Strong’s #3361] having a wedding garment?"
Matt 22:12)

The little word "
not" in these verses is translated from different Greek words. In Verse 11 the word
denotes a fact—the guest had not put on a garment. The word in Verse 12, on the other
signifies intention—the guest had willfully not put it on. The King asked in effect, "Is it your
willful intention not to have a garment?" The guest knew the garment was required, but was
to put it on.


The ultimate consequence of not responding to the call, and not putting on a wedding garment,
"weeping and gnashing of teeth." This difficult phrase appears seven times in the New Testament —
six times in Matthew, once in Luke. The account in Luke provides important insight.

And he went through the cities and villages, teaching, and journeying toward Jerusalem. Then
said one unto him, Lord, are there few that be saved? And he said unto them, ‘strive to enter in
at the strait gate: for many, I say unto you, will seek to enter in, and
shall not be able (it’s NOT
that they are unable to enter in, but rather that they are
un-willing to enter in) …"
Luke 13:22-24)

Again, there is the comparison between many and few.

...When once the master of the house is risen up, and hath shut to the door, and ye begin to
stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer
and say unto you, I know you not whence ye are: Then shall ye begin to say, We have eaten
and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I
know you not whence ye are; depart from me, all ye workers of iniquity. There shall be weeping
and gnashing of teeth...
"(Luke 13:25-28)

Those standing without, knocking at the door, are the same ones who, in the parable, refused to go to
the feast—the called of the Jewish nation.

This text makes manifest the "weeping and gnashing of teeth" is to occur in the Kingdom, after
the Lord’s return and the Church is complete. Only in the Kingdom will those who were called
realize the great privilege they rejected. It is then they cry
"Lord, Lord, open unto us." When
they hear the answer
"I know you not," then "there shall be weeping and gnashing of teeth."

The prophet Ezekiel wrote of this lament. "Then shall ye [Israel] remember your own evil ways, and
your doings that were not good, and shall loathe yourselves in your own sight for your iniquities
and for your abominations
" (Ezek 36:31).

Zechariah also foretold of it. "
...They shall mourn for him, as one mourns for his only son, and shall
be in bitterness for him, as one is in bitterness for his firstborn
" (Zech 12:10).

In the Kingdom those Jews who rejected God’s call shall weep and gnash their teeth.
The parable
reveals a similar destiny awaits the Gentiles who reject God’s call
. The writer of Hebrews confirmed

Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up
trouble you, and thereby [the] many be defiled
"(Heb 12:15)

Many" has the definite article, "the many"the many who are called as contrasted with the few
who are chosen

Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his
birthright, for ye know how that afterward, when he would have inherited the blessing, he was
rejected: for he found no place of repentance, though he sought it carefully with tears
Heb 2:16, 17)

The Gentiles who do not respond to the call will suffer rejection and, in the Kingdom, will weep
even as did


The Parable of the Marriage Feast dramatically demonstrates the need for understanding the two
crises in the Christian experience
. All who consecrate to righteous living (who take the “first step
) enter the banquet hall without a wedding garment. If they remain in that provisional state
un-willing to take the “second step” of a full consecration) then they have received the grace of God
in vain
(2 Cor 6:1), as did Esau.

He that rejects me, and receives not my words, hath one that judges him: the word that I have
spoken, the same shall judge him in the last day
."(John 12:48)

The failure to be chosen is directly related to
not "putting on" a garment, not making the second
. Many Jews and Gentiles, as individuals, follow the path taken by the Israelite nation. They
leave their Egypt and pass through the antitypical Red Sea. They come to Mt. Zion (
Heb 12:22). They are
nourished with spiritual meat and drink,
the Words of Life (1 Cor 10:13, 14). They are brought to the
border of their Canaan (
before the door of the Tabernacle); but, as did Israel, they choose not to enter.

They refuse to pass through the Jordan (
pass beneath the “first vail). They willfully refuse to put on the
wedding garment! (
Refuse to take the “second step”, entering into covenant relationship with the
Father, for which cause they received enlightenment in the first place

Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should
seem to come short of it
" (Heb 4:1); “… for many are called, but few are chosen" (Matt 22:14)

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