The parable in Matthew 22 indicates that many are called
but few are chosen to the Kingdom of Heaven. "Many
are called" refers to historic Israel. "Few are chosen"
refers to the elect of that Israel--those chosen by God to
partake in the Kingdom of Heaven.
The calling of all Israel is recorded throughout the Bible,
but only the faithful of Israel are elected to the kingdom.
The fulfillment of the parable's message will be in the
Lord's Day.
To most Christians, the Lord's Day is Sunday--which is
their "sabbath". But, as so much of Christianity is based
on tradition rather than the scriptures, we must examine
this more carefully. In Revelation 1:10, it says:
"I was in the spirit on the Lord's day, and heard behind
me a great voice, as a trumpet."
Bullinger, in his COMMENTARY ON REVELATION said,
"The majority of people, being accustomed from their
infancy to hear the first day of the week called the Lord's
Day conclude in their own minds that that day is thus
called in Rev. 1:10 because that was the name of it. But
the contrary is the fact: the day is so called by us
because of this verse."
He continues to explain what the Lord's Day actually
represents in Revelation 1:10, "From all this [historical]
evidence we feel justified in believing that the Apocalypse
consists of a series of visions, which set forth the events
connected with "the Revelation of Jesus Christ," which
will take place during the Lord's DAY [of Judgement]; that
day being so called because it is viewed as being THEN
PRESENT; and as it had been called heretofore in
prophesy,"the day of the Lord."
Biblically speaking, the Lord's Day is the day which Jesus
Christ, the Lord of all, does the judging. At this time he
will choose or reject the people of Israel according to their
works--which reveal their heart and affiliations. The
chosen will be manifest in either the elect of the 144,000
or will be raised from the dead with the resurrected just.
It is important to note here that, unlike the Church of God,
there is a distinction between the calling and the election
of Israel. The entire body of Israel was chosen to be a
special separate people. See Deuteronomy 7:6.
"For thou art an holy people unto the Lord thy God: the
Lord thy God hath chosen thee to be a special people
unto himself, above all people that are upon the face of
the earth."
However, only certain individuals will be chosen as
righteous by God from among Israel. See Romans 9:27.
"Esaias also crieth concerning Israel, though the number
of the children of Israel be as the sand of the sea, a
remnant shall be saved."
Many Israelites from the Old Testament aren't going to
arise in the Resurrection of the Just dead because of
their unbelief of God's mercy and grace. Only the faithful
chosen ones shall be made alive to reign with Christ in
his Kingdom. See Revelation 20:6.
"Blessed and holy is he that hath part in the first
resurrection: on such the second death hath no power,
but they shall be priests of God and of Christ, and shall
reign with him a thousand years."
For these people there will be rewards according to their
earthly labors. See Hebrews 11:35.
"Women received their dead raised to life again: and
others were tortured, not accepting deliverance that they
might obtain a better [nobler or stronger. ie more
rewarding] resurrection."
In the period between the Rapture of the Church and the
Resurrection of the Just, there will be two groups chosen
out of Israel. The first is those who are martyred only to
be raised up again soon after. See Revelation 20:4.
"And I saw the souls of them that were beheaded for the
witness of Jesus, and for the word of God, and which had
not worshiped the beast, neither his image, neither
received his mark upon their foreheads, or in their
hands: and they lived and reigned with Christ a thousand
years."
The second group is the chosen 144,000 from the twelve
tribes of Israel. See Revelation 7:4.
"And I heard the number of them which were sealed: and
there were sealed an hundred and forty and four
thousand of all the tribe of the children of Israel."
Unlike the first, this elect will not die but will be preserved
alive unto the coming of Christ. See Mark 13:20.
"And except that the Lord had shortened those days, no
flesh should be saved: but for the elect's sake, whom he
hath chosen, he hath shortened the days."
As shown, the elect of Israel will receive salvation. Those
not chosen will be resurrected and judged at the end of
the thousand year reign of Christ in what will be known as
the Great White Throne Judgement. In John 5:28, these
two resurrections are described by Jesus.
"Marvel not at this: for the hour is coming, in the which
all that are in the graves shall hear his voice, And shall
come forth; they that have done good, unto the
resurrection of life; and they that have done evil, unto the
resurrection of damnation."
In the parable in Matthew 22, the king beckoned twice for
guests. Those first invited declined the invitation.
Commentaries agree that God originally called Israel out
from among the nations of the world to be His chosen
people. They also agree that the majority of Israel
rejected His calling. In the parable is recorded a second
calling. See Matthew 22:8 and 9.
"Then saith he to his servants, The wedding is ready, but
they which were bidden were not worthy.
Go ye therefore into the highways, and as many as ye
shall find, bid to the marriage."
Here's where the commentaries diverge. Some say after
God rejected Israel (the first group invited), the second
invitation was to the gentiles; others say the second was
to the Christians, and some say the second was to all the
peoples of the world.
The main point of the parable is that the Kingdom of
Heaven is like a marriage by a king because many are
called but few are chosen. The second invitation could
not be directed to the gentiles, because they were not
called. Nor could it be directed to the yet concealed
Church of God.
It could not be to the Church for another reason. In the
parable those in the second beckoning are scrutinized by
the king. One of the called had improper clothing and
was ejected from the wedding. None of the Church of
God will be rejected from their calling. They are chosen at
their calling and there is no distinction between their
calling and election. Therefore, the second calling must
concern Israel as well.
Jesus Christ spoke the parable to the self-righteous
religious heads, who assumed they were the chosen
ones and had a place in the Kingdom of Heaven. He
assured them earlier that the sinners who repented and
believed would be chosen instead of them.
Of the many called, there are sinners who believe and
are chosen (represented in the parable by those called
from the highway and not ejected from the feast) and the
hypocritical religious leaders (represented in the parable
by those who reject the invitation to the feast and kill the
servants).
These leaders were the unfaithful ones obstructing God's
ministers and thereby rejecting the invitation to become
the chosen ones to the Kingdom of Heaven.
Matthew 23:13 shows how they hurt themselves and their
followers.
"But woe unto you, scribes and Pharisees, hypocrites! for
ye shut up the kingdom of heaven against men: for ye
neither go in yourselves, neither suffer ye them that are
entering to go in."
In contrast, Christ said that the publicans, the harlots and
the sinners (and others held in low esteem by their
religious heads) would go into the Kingdom of Heaven
before them. These are those represented as called in
the second beckoning. See Matthew
"So those servants went out into the highways, and
gathered together all as many as they found, both bad
and good."
The mercies of God is evident in Christ's treatment of the
publicans, harlots, lepers and infirm. They were the
offscouring and dregs of Israel that God was able to make
clean. Many are called Israel, both the undesirable and
self-righteous, but only a remnant (those who believe on
Christ) will be the elect of God.
Copyright Pete Lounsbury 1994
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