Matthew 22:14

← Matthew 22:13 Matthew 22:15 →

Matthew 22:14 in Multiple Translations

Berean Standard Bible BSB

For many are called, but few are chosen.”

King James Version KJV

For many are called, but few are chosen.

American Standard Version ASV

For many are called, but few chosen.

Bible in Basic English BBE

For out of all to whom the good news has come, only a small number will get salvation.

Free Bible Version FBV

For many are invited, but few are chosen.”

Geneva Bible 1599 GNV

For many are called, but fewe chosen.

Young's Literal Translation YLT

for many are called, and few chosen.'

World English Bible WEB

For many are called, but few chosen.”

Noah Webster Bible WBS

For many are called, but few are chosen.

Douay-Rheims 1899 DRV

For many are called, but few are chosen.

Translation for Translators T4T

Then Jesus said, “The point of this story is that God has invited many to come to him, but only a few people are the ones whom he has chosen to be there.”

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — Matthew 22:14

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Matthew 22:14 Interlinear (Deep Study)

BIB

GRK πολλοι γαρ εισιν κλητοι ολιγοι δε εκλεκτοι

πολλοι polus G4183 much Adj-NPM

γαρ gar G1063 for Conj

εισιν eimi G1510 to be Verb-PAI-3P

κλητοι klētos G2822 called Adj-NPM

ολιγοι oligos G3641 little/few Adj-NPM

δε de G1161 then Conj

εκλεκτοι eklektos G1588 select Adj-NPM

Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Greek Word Reference — Matthew 22:14

πολλοι polus G4183 "much" Adj-NPM

This word means much or many, and is used to describe things like large crowds, as in Mark 5:24, or a great amount of time, as in Matthew 25:19. It emphasizes the magnitude of something.

Definition: πολύς, πολλή, πολύ, [in LXX chiefly for רַב and cognate forms ;] __1. as adj., much, many, great, of number, space, degree, value, time, etc.: ἀριθμός, Act.11:21; ὄχλος, Mrk.5:24; θερισμός, Mat.9:37; χόρτος, Jhn.6:10; χρόνος, Mat.25:19; γογγυσμός, Jhn.7:12; πόνος, Col.4:13; δόξα, Mat.24:30; σιγή, Act.21:40; pl., προφῆται, Mat.13:17; ὄχλοι, Mat.4:25; δαιμόνια, Mrk.1:34; δυνάμεις, Mat.7:22, __2. As subst., pl. masc, πολλοί, many (persons): Mat.7:22, Mrk.2:2, al.; with genitive partit., Mat.3:7, Luk.1:16, al.; before ἐκ, Jhn.7:31, Act.17:12; with art., οἱ π., the many, Mat.24:12, Rom.12:5, 1Co.10:17, 33 2Co.2:17; opposite to ὁ εἶς (Lft., Notes, 291), Rom.5:15, 19; neut. pl., πολλά: Mat.13:3, Mrk.5:26, al.; accusative with adverbial force, Mrk.1:45, Rom.16:6 (Deiss., LAE, 317), 1Co.16:12, Jas.3:2, al.; neut. sing., πολύ: Luk.12:48; adverbially, Mrk.12:27, al.; πολλοῦ (genitive pret.), Mat.26:9; with compar. (Bl., §44, 5), π. σπουδαιότερον, 2Co.8:22; πολλῷ πλείους, Jhn.4:41. Compar., πλείων, neut., πλεῖον and πλέον (see WH, App., 151), pl., πλείονες, -ας, -α, contr., πλείους, -ω (cf. Mayser, 69), more, greater; __1. as adj.: Jhn.15:2, Act.18:2o, Heb.3:3; before παρά, Heb.11:4 (cf. Westc, in l. Was ΠΛΙΟΝΑ here a primitive error for ΗΔΙΟΝΑ ?); pi., Act.13:31, al.; with genitive compar., Mat.21:36; with num. (ἤ of comp. omitted), Act.4:22 24:11, al. __2. As subst., οἱ π., the greater number: Act.10:32 27:12, 1Co.10:5 15:6; also (Bl., §44, 3) others, more, the more: 2Co.2:6 4:15, Php.1:14; πλείονα, Luk.11:53; πλειον, πλέον, Mat.20:10, 2Ti.3:9; with genitive comp., Mk 12:43, Luk.21:3; π. Ἰωνᾶ ὧδε, Mat.12:41; adverbially, Act.4:17 20:9 24:4. __3. As adv., πλεῖον: before ἤ, Luk.9:13; with genitive comp., Mat.5:20; πλείω: with num., Mat.26:53. Superl., πλεῖστος, -η, -ον, __(a) prop., most: Mat.11:20 21:8; adverbially, τὸ π., 1Co.14:27; __(b) elative (M, Pr., 79), very great: ὄχλος π., Mrk.4:1. (AS)

Usage: Occurs in 386 NT verses. KJV: abundant, + altogether, common, + far (passed, spent), (+ be of a) great (age, deal, -ly, while), long, many, much, oft(-en (-times)), plenteous, sore, straitly See also: 1 Corinthians 1:26; Acts 23:21; 1 Peter 1:3.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

εισιν eimi G1510 "to be" Verb-PAI-3P

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

κλητοι klētos G2822 "called" Adj-NPM

In the New Testament, this word means being called or invited by God, often for a special purpose or to salvation, as seen in Romans 1:1 and 1 Corinthians 1:1. It describes those chosen by God, like apostles and saints. This call is a divine appointment, setting them apart for a greater mission.

Definition: κλητός, -ή, -όν (καλέω), [in LXX for קָרָא, מִקְרָא, Exo.12:16, al. ;] called, invited (as to a banquet, Æsch., 1Sa 1:41, 3Ma.5:14); in NT, always of the Divine call; __(a) to some office: κ. ἀπόστολος, Rom.1:1, 1Co.1:1; __(b) to salvation: Rom.8:28, 1Co.1:24, Ju 1; κ. καὶ ἐκλεκτοὶ κ. πιστοί, Rev.17:14; in gosp. (not in pl., see: καλέω) disting. fr.ἐκλεκτός, Mat.20:16 (WH, txt., R, omit), Mat.22:14; κ. Ἰησοῦ Χρ., Rom.1:6; κ. ἅγιοι, saints by calling, Rom.1:7, 1Co.1:2.† (AS)

Usage: Occurs in 12 NT verses. KJV: called See also: 1 Corinthians 1:1; Matthew 22:14; Revelation 17:14.

ολιγοι oligos G3641 "little/few" Adj-NPM

This word means something or someone is small or few in number. In the Bible, it appears in Matthew 9:37 and Luke 10:2, describing a small harvest of workers. It can also mean a short time or brief period.

Definition: ὀλίγος, -η, -ον (on οὐχ ὁλ., see infr.), [in LXX chiefly for מָעַט ;] of number, quantity, size, few, little, small, slight: Mat.9:37 15:34, Mrk.6:5 8:7, Luk.10:2 12:48 (sc. πληγάς, opposite to πολλάς), 1Ti.5:23, Heb.12:10, Rev.3:4 12:12; οὐκ ὀ. (in the best uncials written οὐκ ὁ.; see WH, App., 143; M, Pr., 44; Thackeray, Gr., 126 f.), Act.12:18 14:28 15:2 (with genitive part.) Act.17:4, 12 19:23-24 27:20; pl., absol., Mat.7:14 20:16 (WH, txt., RV, om.) Mat.22:14, Luk.13:23, 1Pe.3:20. Neut. sing (τὸ) ὀ.: Luk.7:47, 2Co.8:15; πρὸς ὀλίγον, 1Ti.4:8, Jas.4:14; ἐν ὀ., Act.26:28-29 (with little effort; see Page, in l); id., in brief, Eph.3:3; adverbially, ὀλίγον, of time, Mrk.6:31, 1Pe.1:6 5:10, Rev.17:10; of space, Mrk.1:19, Luk.5:3; pl., ὀλίγα, Luk.10:42, Rev.2:14; ἐπ᾽ ὀλίγα, Mat.25:21, 23; δι᾽ ὀλίγων, in few words, briefly, 1Pe.5:12 (cf. Plat., Legg., vi, 778 e).† **ὀλίγως, adv. (ὀλίγος), [in Aq.: Isa.10:7 * ;] a little, almost, all but: 2Pe.2:18.† (AS)

Usage: Occurs in 42 NT verses. KJV: + almost, brief(-ly), few, (a) little, + long, a season, short, small, a while See also: 1 Peter 1:6; Luke 5:3; 1 Peter 3:20.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

εκλεκτοι eklektos G1588 "select" Adj-NPM

This word means select or favorite, often describing someone or something chosen by God. In Romans 16:13, it describes a chosen person, and in Luke 23:35, it refers to Jesus as the chosen one. It represents God's special selection and love.

Definition: ἐκ-λεκτός, -ή, -όν (ἐκλέγω), [in LXX for בָּחַר (so prob. in Isa.28:16, Pro.17:3, for MT בָּחַן), בָּרִיא, etc. ;] __1. choice, select (cl., rarely; Thuc., Plat., al.), hence, eminent: Rom.16:13 (cf. Eze.27:24). __2. As in Inscr. (MM, Exp., xii), chosen; esp. as in LXX, of Israel, elect, chosen of God (Isa.65:9, Psa.105:43, al.); so in NT; __(a) of Christ: Luk.23:35 (cf. Isa.42:1); figuratively, λίθος, 1Pe.2:4-6 (LXX); __(b) of holy angels: 1Ti.5:21; __(with) of Christians: Mat.24:22, 24, Mrk.13:20, 22 13:27, 2Ti.2:10, 1Pe.1:1; τ. θεοῦ, Luk.18:7, Rom.8:33, Col.3:12, Tit.1:1; τ. Χριστοῦ, Mat.24:31; ἐ. κυρία, II Jn 1; ἀδελφή, II Jn 13; γένος, 1Pe.2:9 (LXX); κλητοὶ καὶ ἐ. κ. πιστοί, Rev.17:14; opposite to κλητός (not so in Epp.; see Lft. on Col.3:12), Mat.20:16 (T, WH, txt., R, omit) Mat.22:14 (Cremer, 405, 775).† (AS)

Usage: Occurs in 24 NT verses. KJV: chosen, elect See also: 1 Peter 1:1; Mark 13:20; 1 Peter 2:4.

Study Notes — Matthew 22:14

Show Verse Quote Highlights

Context
Cross References
Matthew 22:14 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 22:14
Jamieson-Fausset-Brown on Matthew 22:14
Matthew Poole's Commentary on Matthew 22:14
Trapp's Commentary on Matthew 22:14
Ellicott's Commentary on Matthew 22:14
Adam Clarke's Commentary on Matthew 22:14
Cambridge Bible on Matthew 22:14
Barnes' Notes on Matthew 22:14
Whedon's Commentary on Matthew 22:14
Sermons on Matthew 22:14

Context — The Parable of the Banquet

12‘Friend,’ he asked, ‘how did you get in here without wedding clothes?’ But the man was speechless. 13Then the king told the servants, ‘Tie him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.’

14For many are called, but few are chosen.”

15Then the Pharisees went out and conspired to trap Jesus in His words. 16They sent their disciples to Him along with the Herodians. “Teacher,” they said, “we know that You are honest and that You teach the way of God in accordance with the truth. You seek favor from no one, because You pay no attention to external appearance.

Cross References

	Reference	Text (BSB)
1	2 Peter 1:10	Therefore, brothers, strive to make your calling and election sure. For if you practice these things you will never stumble,
2	Luke 13:23–24	“Lord,” someone asked Him, “will only a few people be saved?” Jesus answered, “Make every effort to enter through the narrow door. For many, I tell you, will try to enter and will not be able.
3	Matthew 7:13–14	Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many enter through it. But small is the gate and narrow the way that leads to life, and only a few find it.
4	Revelation 17:14	They will make war against the Lamb, and the Lamb will triumph over them, because He is Lord of lords and King of kings; and He will be accompanied by His called and chosen and faithful ones.”
5	Matthew 20:16	So the last will be first, and the first will be last.”
6	Matthew 24:22	If those days had not been cut short, nobody would be saved. But for the sake of the elect, those days will be cut short.

Matthew 22:14 Summary

This verse means that many people will hear about God's love and invitation to follow Him, but only a few will actually accept and follow Him. It's like a wedding invitation - many people might receive an invitation, but only those who respond and come to the wedding are actually part of the celebration (see Revelation 19:7-9). To be one of the 'few' who are chosen, we need to respond to God's call with obedience and faith, trusting in His goodness and sovereignty (as seen in Romans 8:28). By doing so, we can have confidence that we are part of God's plan and purpose.

Frequently Asked Questions

What does it mean to be 'called' in Matthew 22:14?

To be called in this context means to be invited or summoned to follow Jesus, as seen in Matthew 4:18-22 where Jesus calls His first disciples, and in Matthew 9:13 where He calls sinners to repentance, referencing Hosea 6:6.

Does this verse imply that God is unfair or arbitrary in choosing some and not others?

No, God is sovereign and just in His choices, as stated in Romans 9:14-24, and His ways are higher than our ways, according to Isaiah 55:8-9.

How can we know if we are among the 'few' who are chosen?

The Bible teaches that true faith is demonstrated by obedience to God's commands, as seen in Matthew 7:21 and John 14:15, and that we can have assurance of our salvation through the inner witness of the Holy Spirit, as stated in Romans 8:16.

Is this verse related to the idea of predestination?

Yes, this verse touches on the concept of predestination, which is also discussed in Romans 8:29-30 and Ephesians 1:4-5, where it is clear that God chooses those who will be saved before the foundation of the world.

Reflection Questions

What does it mean for me to respond to God's call on my life, and how can I be sure I am following His will?
In what ways can I demonstrate my commitment to being one of the 'few' who are chosen, and what sacrifices might I need to make?
How can I trust in God's sovereignty and goodness when I don't understand why some are chosen and others are not?
What role does humility play in being one of the 'few' who are chosen, and how can I cultivate a humble heart before God?

Gill's Exposition on Matthew 22:14

For many are called, but few chosen. See Gill "Matthew 20:16"

Jamieson-Fausset-Brown on Matthew 22:14

For many are called, but few are chosen. For many are called, but few are chosen. So Matthew 19:30. See the note at Matthew 20:16.

Matthew Poole's Commentary on Matthew 22:14

Ver. 1-14. Luke hath this parable, , which hath made divers interpreters think that Matthew hath put it out of its due order; for Luke reports it as spoken long before, and that not in the temple, but at a Pharisee’ s house where he was at dinner, and upon occasion of one of them saying, Blessed is he that shall eat bread in the kingdom of God. But I know no reason why we may not allow our Saviour to have used the same parable twice, in two differing companies, and upon two different occasions, especially considering there are remarkable differences in Luke’ s and Matthew’ s relation. I shall therefore leave the consideration of Luke’ s relation till I come to that chapter in his Gospel, where I shall meet with it in course, and consider only what Matthew saith. We must remember this is a parable, not an historical narration. The first verse tells us, And Jesus answered and spake unto them again by parables: he answered, that is, he began a discourse, so the word very often signifies. Our Saviour hath neither given us any particular explication of this parable, nor any proparabola, or epiparabola, any sentence before or after the parable, guiding us as to the explication, except only that short sentence, , For many are called, but few are chosen; which rather guides us in the explication of the four latter verses than of the whole parable: yet it is not hard for us to find out our Saviour’ s scope in this parable. It seemeth to be double: 1. To inform those to whom he spake of the destruction suddenly coming upon the Jews, for their rejection of the gospel, and of the calling of the Gentiles. 2. To let us know, that neither Amongst the Jews nor Gentiles all should be saved whom God called by the external ministration of the gospel; but those alone who, belonging to the election of grace, should be found in the day of judgment having on the wedding garment. So then, the kingdom of heaven here signifies, the way or equity of God in the dispensation of the gospel, or the administration of things in order to the kingdom of glory. The king here mentioned must be he who is the King of kings. The marriage for his son, is the exhibition of the covenant of grace; which whosoever layeth hold on, , is by faith united to Christ; which union is often expressed in holy writ under the notion of a marriage, ,11 Eph 5:23, &c.: or their union with him in glory, . The persons bidden were the Jews. The servants that called them to the wedding, were those that were faithful amongst their ordinary teachers, or the prophets, such as Isaiah and the rest, whom they refused to hearken unto.

Trapp's Commentary on Matthew 22:14

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.

Ellicott's Commentary on Matthew 22:14

(14) Many are called.—(See Note on Matthew 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” (1 Peter 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.

Adam Clarke's Commentary on Matthew 22:14

Verse 14. Many are called, c.] This verse is wanting in one of Colbert's MSS., marked 33 in Griesbach. See the note on Matthew 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 Matthew 20:16. Reader! examine thy soul, and make sure work for eternity!

Cambridge Bible on Matthew 22:14

Ch. Matthew 22:1-14. The Parable of the Royal Marriage Feast. Peculiar to St Matthew The parable recorded by St Luke (Luke 14:16-24), though similar to this in some respects, differs in its context and special teaching and in many details. As of the other parables of the Passion, the primary intention of this regards the present and the immediate future. The parable falls into two divisions, (1) Matthew 22:1-7; (2) Matthew 22:8-14. In the first (1) the servants are John Baptist and the first disciples of Christ; the feast is the Kingdom of God, or the Christian Church; the invited guests, who refuse to come, are the Jews; the vengeance taken was literally fulfilled at the siege of Jerusalem, a. d. 70. (2) This division relates to the preaching of the Gospel to the Gentiles. As in the Net (ch. Matthew 13:47) or in the Corn-field (ch. Matthew 13:24), worthy and unworthy are mingled until the King separates.

Barnes' Notes on Matthew 22:14

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.

Whedon's Commentary on Matthew 22:14

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.

Sermons on Matthew 22:14

	Sermon	Description
	Esther - Prayer Meeting by Leonard Ravenhill	In this sermon, the preacher emphasizes the importance of having a fixed heart in times of trouble. He warns that America is heading towards serious trouble and those whose hearts
	Holy Spirit, Why Some Can't Receive Him by A.W. Tozer	In this sermon, the speaker emphasizes the importance of being able to hear and recognize the voice of God. He compares Christians to a generation that is odd and different from th
	(Hebrews - Part 35): How Abraham Knew He Was Called by A.W. Tozer	In this sermon, the preacher discusses the call of God and how it can come to people in various circumstances. He emphasizes that the call of God is for everyone, but not everyone
	Is Your Life a Compelling Testimony by Carter Conlon	In this sermon, the speaker discusses the three distinct periods of time mentioned in verses 17 to 20, which are believed to refer to the nation of Israel. The speaker emphasizes t
	(Through the Bible) Matthew 20-22 by Chuck Smith	In this sermon, the speaker discusses two parables from the Bible. The first parable is about workers in a vineyard, where the speaker emphasizes that it is never too late to turn
	Service and Servanthood of the Lord - Part 6 of 8 by T. Austin-Sparks	In this sermon, the speaker focuses on the concept of service and the role of the servant in the Bible. The passages from Isaiah are examined to understand the model servant and th
	The Prodigal Son by Keith Daniel	In this sermon, the preacher focuses on the parable of the prodigal son to illustrate God's love for the lost. He asks the audience to put themselves in the shoes of a father whose