Matthew 22:14 and Predestination in Christian Theology

Matthew 22:14, "For many are called and feawe be chosen" (Tyndale) ^[1], concludes Jesus' parable of the wedding feast, a narrative that speaks to the rejection of God's invitation by Israel and the subsequent extension of that invitation to others ^[8]. This verse, particularly the distinction between "called" and "chosen," has been a significant point of discussion in theological discourse, especially concerning the doctrine of predestination.

The parable itself, found in Matthew 22:1-14, describes a king who prepares a wedding feast for his son. Initial invitations are sent out, but those invited refuse to come, even mistreating and killing the king's servants ^[8]. In response, the king sends his armies to destroy those murderers and burn their city. He then instructs his servants to invite everyone they find on the streets, both good and bad, to the feast. The wedding hall is filled with guests. However, the king later discovers a guest not wearing wedding attire and casts him out into "outer darkness," where there will be "weeping and gnashing of teeth" ^[2]. The parable culminates with the statement in Matthew 22:14.

The immediate literary context of Matthew 22:14 places it within a series of parables Jesus tells in Jerusalem, shortly before his crucifixion, often directed at the religious leaders who have rejected him ^[8]. These parables, including the parable of the two sons (Matthew 21:28-32) and the parable of the wicked tenants (Matthew 21:33-46), highlight Israel's rejection of God's messengers and, ultimately, of God's Son. The parable of the wedding feast further develops this theme, illustrating the consequences of rejecting the divine invitation and the subsequent opening of the kingdom to a wider audience ^[8].

The terms "called" (κλήτοι, klētoi) and "chosen" (ἐκλεκτοί, eklektoi) are central to understanding Matthew 22:14. The "called" refers to those who receive the invitation to the kingdom, which, in the parable, is extended broadly to all found in the highways ^[8]. The "chosen," however, refers to a more select group. This distinction has led to various interpretations regarding the nature of God's saving work.

One prominent interpretation, particularly within Reformed theology, links Matthew 22:14 directly to the doctrine of predestination. John Calvin, for instance, discusses predestination as God's eternal decree by which he has determined what he wishes to happen to every person ^[4]. one tradition argues that while many are called through the external preaching of the Gospel, only those whom God has chosen are effectively drawn to salvation ^{[4, 6]}. Calvin emphasizes that election precedes divine grace and is not based on any foreseen merit in individuals ^[7]. Charles Hodge similarly states that election is to holiness, meaning that all good in a person is the fruit of election, not its ground ^[12]. From this perspective, the "many called" refers to the general proclamation of the gospel, while the "few chosen" are those whom God has sovereignly elected for salvation ^[9].

Thomas Aquinas, representing a scholastic Catholic perspective, also addresses predestination, defining it as a part of God's providence ^[5]. He explains that predestination presupposes election in the order of reason, and election presupposes love ^[11]. For Aquinas, predestination is not something in the predestined but exists in the mind of God, the one who predestines ^[5]. While acknowledging God's foreknowledge and eternal plan, this view often emphasizes the role of human free will in responding to God's grace, though the ultimate efficacy of grace is still rooted in God's prior determination.

Other traditions, while affirming God's sovereignty, may interpret the "called" and "chosen" with different nuances. The Anglican Thirty-Nine Articles of Religion describe predestination and election in Christ as a source of "sweet, pleasant, and unspeakable comfort to godly persons," confirming their faith and kindling their love towards God ^[13]. However, it also warns against the dangers of curious and carnal persons misinterpreting this doctrine ^[13].

The phrase "predestinate" itself appears in other New Testament passages, such as Romans 8:29-30 and Ephesians 1:5, 11, where it consistently refers to God's eternal purpose concerning salvation ^[3]. Matthew Henry, in his commentary on Romans 8:29, connects the "happiness of true believers" to predestination, seeing it as founded in the "counsel of God" that infallibly secures the outcome ^[10].

The parable's conclusion, with the guest cast out for not wearing wedding attire, adds another layer of complexity. This detail suggests that even among the "called" who initially respond to the invitation, there is a requirement for appropriate conduct or righteousness ^[8]. This can be interpreted as a call to genuine faith and transformation, not merely a superficial acceptance of the invitation. The "chosen" are not only those divinely selected but also those who demonstrate the fruits of that election through their lives.

Sources

Matthew “Matthew 22:14 (Tyndale) — For many are called and feawe be chosen.”
Treasury of Scripture Knowledge “Matthew 22:13 cross-references: Psalms 37:12, Psalms 112:10, Isaiah 52:1, Daniel 3:20, Matthew 8:12, Matthew 12:29, Matthew 13:30, Matthew 13:42, Matthew 13:50, Matthew 24:51, Matthew 25:30, Luke 13:28, John 21:18, Acts 7:54, Acts 21:11, 2 Thessalonians 1:9, 2 Peter 2:4, 2 Peter 2:17, Jude 1:6, Jude 1:13, Revelation 21:27”
Easton's Bible Dictionary “Easton's Bible Dictionary: Predestination — This word is properly used only with reference to God's plan or purpose of salvation. The Greek word rendered "predestinate" is found only in these six passages, Acts 4:28; Rom. 8:29, 30; 1 Cor. 2:7; Eph. 1:5, 11; and in all of them it has the same meaning. They teach that the eternal, sovereign, immutable, and unconditional decree or "determinate purpose" of God governs all events. This doctrine of predestination or election is beset with many difficulties. It belongs to the "secret things" of God. But if we take the revealed word of God as our guid”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 78: of predestination to be preached, not passed over in silence. 14. How it is to be preached and delivered to the people. Summary of the orthodox doctrine of predestination, from Augustine. 1. The human mind, when it hears this doctrine, cannot restrain its petulance, but boils and rages as if aroused by the sound of a trumpet. Many professing a desire to defend the Deity from an invidious charge admit the doctrine of election, but deny that any one 2226 is reprobated (Bernard. in Die Ascensionis, Serm. 2). This they do ignorantly an”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of Predestination, Art. 2: Article: Whether predestination places anything in the predestined? I answer that, Predestination is not anything in the predestined; but only in the person who predestines. We have said above that predestination is a part of providence. Now providence is not anything in the things provided for; but is a type in the mind of the provider, as was proved above (Question [22], Article [1]). But the execution of providence which is called government, is in a passive way in the thing governed, and in an active way in the ”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 76: of God consisted in this, that he had been pleased to prefer them to other nations; as it is said in the psalm, “He has not dealt so with any nation: and as for his judgments, they have not known them,” ( Ps. 147:20 ). But I had good reason for saying that two steps are here to be observed; for in the election of the whole nation, God had already shown that in the exercise of his mere liberality he was under no law but was free, so that he was by no means to be restricted to an equal division of grace, its very inequality proving i”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 77: in which he exhorts the Colossians to give thanks that they had been made meet to be partakers of the inheritance of the saints ( Col. 1:12 ). If election precedes that divine grace by which we are made fit to obtain immortal life, what can God find in us to induce him to elect us? What I mean is still more clearly explained in another passage: God, says he, “has chosen us in him before the foundation of the world, that we might be holy and without blame before him in love: having predestinated us unto the adoption of children by J”
Matthew (Protestant academic) “Tyndale House on Matthew 22:1: 22:1-14 In this parable, Israel, having repeatedly rejected God’s word in the past, rejects the Messiah and is judged as a result. In Israel’s place, God raised up the church (16:17-19; 21:43), of which righteousness is also expected (Rom 11:11-24).”
Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 22:14: For many are called, but few are chosen--So Mat 19:30. See on Mat 20:16. Next: Matthew Chapter 23”
Romans (Nonconformist/Puritan) “Matthew Henry on Romans 8:29: The apostle, having reckoned up so many ingredients of the happiness of true believers, comes here to represent the ground of them all, which he lays in predestination. These precious privileges are conveyed to us by the charter of the covenant, but they are founded in the counsel of God, which infallibly secures the event. That Jesus Christ, the purchaser, might not labour in vain, nor spend his strength and life for nought and in vain, there is a remnant given him, a seed that he shall see, so that the good pleasure of the Lord shall prosper in his hands. For th”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of Predestination, Art. 4: Article: Whether the predestined are chosen by God? [*"Eligantur."] I answer that, Predestination presupposes election in the order of reason; and election presupposes love. The reason of this is that predestination, as stated above (Article [1]), is a part of providence. Now providence, as also prudence, is the plan existing in the intellect directing the ordering of some things towards an end; as was proved above (Question [22], Article [2]). But nothing is directed towards an end unless the will for that end alre”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 66: and just [u poses come from God, it is of Him, and not of us, that we seek and find his favour. Election is to Holiness. 4. Another plainly revealed fact is, that we are chosen to holiness; that we are created unto good works; in other words, that all good in us is the fruit, and, therefore, cannot by possibility be the ground of election. In Eph. i. 3-6 , the Apostle says: “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as He hath chosen us ”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 242: As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: So, for curious and carnal per”

Ask Your Own Question