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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).
"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).
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 Matt. 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, where,
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 Matt. 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."
The wedding garment given by the King to all who were brought into the feast was an
outward symbol of election. The Lord had said, "Except your righteousness shall exceed
the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom
of the heavens." "Fine linen is (or represents) the righteous acts of the saints"
(Rev. 19: 8). Peter says to the dispersion, "Give all diligence, add to your faith . . . . .
give diligence to make your calling and election sure" (II Pet. 1: 5-11). Just as fruit is the
sign of growth and life, so the wedding garment is the sign of election.