themselves `unworthy' and failed. The day will come when they shall see those who have come from the east and

the west, and from the north and the south, sitting down with Abraham, and Isaac, and Jacob in the kingdom of the

heavens, but themselves cast out. They knew not the day of their visitation. To no generation of Israel or of men

had such exceptional favours been given. They proved unworthy, and forfeited their place. The day will come

when the dispersed sons of Abraham will be gathered from the four corners of the earth to sit down in the kingdom.

Those who so miserably failed during the two ministries of the Gospels and the Acts will be there, but not in a

position of blessedness such as shall those who have thus been gathered in. Weeping and gnashing of teeth (terms

that demand a separate study) accompany the vision they have. They were not worthy. It is interesting to note that

the word axios, `worthy', and the word hetoimazo, `to make ready', occur prominently in Matthew and in

Revelation. Axios occurs seven times in the Revelation. Hetoimazo occurs seven times in the Gospel of Matthew,

and seven times in the Revelation. It seems that there is a connection between the being made ready, and the being

worthy.

If we view the parable and its teaching from the standpoint of the Epistles of the Mystery, we shall be conscious

of a difficulty to reconcile the very distinct aspects of truth presented. If we keep within the sphere of the kingdom,

the teaching will be clear. In Matthew 10 the twelve who were sent forth were to enquire in each village for a

`worthy person', and a `worthy house'. Verses 37,38 tell us what constituted `worthiness'. Axios occurs seven

times in the Acts. There we read that the Jews `judged themselves to be unworthy of aionion life' to the blessing of

the Gentiles (Acts 13:46-52; compare verse 51 with Matthew 10:14), and that Paul had echoed the words of John the

Baptist (Matt.3:8) in urging `fruit worthy of repentance' (Acts 26:20).

In Revelation 3:4 we read of some who shall walk with the Lord in white (robes), `for they are worthy', and in

16:6 of some who shall have blood to drink because `they are worthy'. Of similar import is Luke 7:4 and 12:48. It

is evident from the usage of the word that it carries with it the idea of meriting or deserving. This is further

substantiated by referring to the following:

`Those who are accounted worthy to obtain that age ...' (Luke 20:35 Author's translation).

`And take heed to yourselves, lest at any time your heart be burdened with surfeiting, and drunkenness, and the

cares of life, and that day come upon you unawares ... watch ye therefore, and pray always, that ye may be

accounted worthy to escape all these things ... and to stand before the Son of man' (Luke 21:34-36 Author's

translation).

Here is a close parallel to the condition of heart indicated by `the one to his own field, the other to his traffic',

and `the cares of this age, and the deceitfulness of riches'. Such attitude of mind is observed in the `wicked servant'

of Matthew 24:48-51, where the unexpected coming of the Lord, and the intemperance of the servant, are brought

together. It will be observed further that the statement concerning the fate of the wicked servant is immediately

followed by the words, `Then shall the kingdom of the heavens be likened unto ten virgins', etc., which introduces

under another set of figures the two classes of those who have entrance into the marriage feast in view. The same

thought (unreadiness) is noticeable; it is that and that alone which distinguishes the two classes of virgins.

In the parable before us, those who finally are gathered together, who are found in the highways, are `bad and

good'; worthiness is no longer spoken of. These seem to be the elect, who are gathered together by the angels from

the four winds, from one end of heaven to the other. A somewhat parallel change is seen in Luke 14:16-24, after the

servants had been sent to say, `Come, for all things are now ready', and those who were invited made various

excuses of a shallow nature. The Lord is angry with them, and sends out first to the streets, and lanes of the city, and

causes to be brought in the poor, the maimed, and the halt, and the blind, and subsequently sends as far as the

highways and hedges, compelling them to come in. No worthiness attaches to these, neither are they invited, they

are `brought' and they are `compelled'.

The scenes of the parable in Matthew 22 change at verse 11, and we are taken into the feast room. The King

enters to see the guests, and observes one not clothed with a wedding garment. Upon being questioned as to his

entry in that condition, the man is speechless. The King gives orders to his servants to bind him hand and foot, and

to thrust him into the outer darkness, where there is weeping and gnashing of teeth. The reason that is given, and

with which the parable closes, is, `For there are many invited, but few elected'.