A majority of commentaries claim that the "many" called in the parable
represents, firstly the Jews, and secondly all the other people of the world,
ie. the gentiles. D.T.K. Drummond's commentary on the parable, from
DRUMMOND ON PARABLES is a good example of this view: "...the
invitation to the marriage supper of the Lamb is the same to all kinds as
well as all conditions of men."
He is saying that the invitation to the wedding was for all men. As we shall
see this is not tenable. The commentary by Richard Chenevix Trench,
D.D., from THE PARABLES OF OUR LORD states that the parable
indicates that the gentiles were invited after Israel was rejected. "There as
here, that truth long ago fore-announced by Psalmist (Psalm 18:43 and 44)
and by prophet (Isaiah 65:1) but not the less strange and unwelcome to
Jewish ears the calling of the Gentiles, and that by occasion of the
disobedience of the Jews, the diminishing of these is plainly declared."
This commentary states plainly that the king's second attempt to solicit
guests was directed to the gentiles. Trench qualifies this by referencing
verses which, examined carefully, actually contradict his claim.
In the context of Psalm 18:43 and 44, God shows that the heathen, who
are the ENEMIES of David, may be destroyed! A dreary calling to say the
least.
All scripture must be examined in light of immediate context, greater
context and biblical scope before it can be definitively interpreted. In this
case, the immediate context will show Dr. Trench's error. In verse 40,
David speaks of the gentiles.
"Thou hast also given me the necks of mine enemies; that I might destroy
them that hate me."
David's enemies were many; they included King Saul of David's own
people as well as the multitude of gentile foes. In this Psalm, David is
praising God for deliverance and for giving him superiority over them all.
It continues in verses 41 and 42.
"They cried, but there was none to save them: even unto the Lord, but he
answered them not. Then did I beat them small as the dust before the
wind: I did cast them out as the dirt in the streets."
The verse quoted by Dr. Trench is verse 43 and 44:
"Thou hast delivered me from the strivings of the people; and thou hast
made me the head of the heathen: a people whom I have not known shall
serve me. As soon as they hear of me, they shall obey me: the strangers
shall submit themselves unto me."
This sounds more like slavery than a calling to a wedding feast. Does it
back up the claim by the majority of the commentaries that any portion of
"many called" are the the gentiles. No! Instead, it shows that they will be
brought into subjection by the godly. Trench's second reference is Isaiah
65:1; it tells of a future blessing to a nation other than Israel, but not
necessarily a calling to the gentiles.
"I am sought of them that asked not for me; I am found of them that sought
me not; I said, Behold me, behold me, unto a nation that was not called
by my name."
The Bible is very clear that there was no calling to the body of gentiles
until after Pentacost. The special people mentioned above have been
revealed in the Pauline epistles as the church of God. As shown below
these consist of both the gentiles and Israel. Romans 9:25-26:
"Even us [of the Church], whom he hath called, not of the Jews only, but
also of the Gentiles? As he saith also in O'see, I will call them my people,
which were not my people; and her beloved, which was not beloved.
And it shall come to pass, that in the place where it was said unto them,
Ye are not my people; there shall they be called the children of the living
God."
"For there is no difference between the Jew and [Gentile]: for the same
Lord over all is rich unto all that call upon him. For whosoever shall call
upon the name of the Lord shall be saved."
All believers, both Jew and gentile, who believe and are chosen were
called to the Church from before the foundation of the world. So, in God's
view, the Church of Born-Again Believers was with him, in concept, with all
the names and faces attached even before He created the world. See
Ephesians 1:4 and 5:
According as he hath chosen us in him before the foundation of the world,
that we should be holy and without blame before him in love:
Having predestinated us unto the adoption of children by Jesus Christ to
himself, according to the good pleasure of his will
The biblical concept of predestination does not deny man's free will to
choose salvation or reject it. God is able to see the future as the past and
know in advance who will believe. There are just too many verses in both
Old and New Testament that put the responsibility of choice on the
shoulders of the man. See Deuteronomy 30:19:
I call heaven and earth to record this day against you, that I have set
before you life and death, blessing and cursing: therefore choose life, that
both thou and thy seed may live
The foreknowledge of God does not affect man's freedom of choice
because God does not coerce man. The question of salvation is not
settled until the individual dies. What profit is there for Calvinist
denominations to tell people, "Wait upon the Lord and if you're
predestinated he will save you eventually." They say believing is work and
you can't work for your salvation. Believing is not work! It is the natural
effect of hearing enough Bible with the right attitude. Confession is an
overflowing of that belief and is not work either.
The Gospels say, Come and be Comforted; Seek and You Shall Find;
Knock and the door will be open unto you; Believe and you shall be Saved!
It is foolish for a man to say that fate (ie predestination) determines his
salvation-- and with this attitude does not seek. He, doing this, is
surrendering his will to the control of worldly conditions and ultimately the
whims of Satan who will continue his ungodly distractions to the end.
Jesus knew that there were many gentiles who had great faith and would
be blessed along with the faithful of Israel. Yet they were considered
unclean and esteemed as animals by the Jews. Therefore, in order to
fulfill his earthly ministry to Israel, Jesus avoided them. Yet there were
those gentiles whose trust in him was so great that he was compelled to
minister to them as well. A gentile woman who believed asked Jesus to
deliver her daughter. See Matthew 15:24-28.
"But he answered and said, I am not sent but unto the lost sheep of the
house of Israel. Then came she and worshiped him, saying, Lord, help me.
But he answered and said, It is not meet to take the children's bread, and
to cast it to the dogs. And she said, Truth, Lord: yet the dogs eat of the
crumbs which fall from the masters' table. Then Jesus answered and said
unto her, O woman, great is thy faith: be it unto thee even as thou wilt.
And her daughter was made whole from that very hour."
In John 10:15 and 16, Jesus tells how his life would be a sacrifice not only
for Israel but for others as well .
"As the Father knoweth me, even so know I the Father: and I lay down my
life for the sheep. And other sheep I have, which are not of this fold: them
also I must bring, and they shall hear my voice; and there shall be one
fold, and one shepherd."
The individual gentiles who happen to believe at this time would be likened
to proselytes, oddities, flukes in the plan but welcome anyway.
Jesus knew that the gentile nations historically were not called and would
not have added confusion to the story of the Wedding Feast by insinuating
that gentiles would replace those who rebelled against the fictitious king's
first invitation. Remember, earlier in the conversation, he told those same
leaders that the Publicans and harlots would be chosen before them.
These harlots, the off-scouring of Israel, jewish misfits and disenfranchised
were those that made up the second calling. These, of Israel, were those
whom the self-righteous Pharisees hated and condemned. The gentiles
were not even an issue with the Pharisees.
After Pentacost, in this Dispensation of Grace, the body of the gentiles
along with the Jews are not only called, but are COMMANDED by God to
repent. See Acts 17:30:
"And the times of this ignorance God winked at; but now commandeth all
men everywhere to repent:"
Those who are obedient are elected to the body of Christ. Those who are
not, receive judgment.
Copyright Pete Lounsbury 1994
| Chapter 5 Gentiles Not Called |