PilgrimToChrist
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He is a Christian not in the state of grace.
It is an unfortunate parable for the universalists/OSAS folk.
It is an unfortunate parable for the universalists/OSAS folk.
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Desire....gratification......repent!You preterists are always seeking instant gratification.
Lazarus and the Rich Man - Here a little, there a little - Commentary
Luke 16:21 and yearning/epi-qumwn <1937> (5723) to be satisfied from the crumbs the-ones falling from the table of the rich-one, but also the dogs coming licked upon the sores of him.
Revelation 18:14 "The fruit that thy soul yearned-for/epi-qumiaV <1939> has gone from thee,
and all the things which are rich and splendid have gone from thee, and thou shall find them no more at all.
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I agree with you PTC and St. John Chrysostom as he says this:
"To enter with unclean garments, is to depart out of this life in the guilt of sin. For those are no less guilty of manifesting a contempt for the Deity, who presume to sit down in the filth of an unclean conscience, than those who neglected to answer the invitations of the Almighty. He is said to be silent, because having nothing to advance in his own defence, he remains self-condemned, and is hurried away to torments; the horrors of which words can never express."
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This wedding garment is typified by the embroidered garment in Psa. 45:14 and is signified by the fine linen in Rev. 19:8. This is the surpassing righteousness of the overcoming believers, mentioned in 5:20. The man not clothed with a wedding garment is saved, because he has come to the wedding feast. He has received Christ as his righteousness that he might be justified before God (1 Cor. 1:30; Rom. 3:26), but he has not lived Christ out as his subjective righteousness (Phil. 3:9) that he might participate in the enjoyment of the kingdom of the heavens. He has been called to salvation, but he has not been chosen for the enjoyment of the kingdom of the heavens, which is for the overcoming believers only.
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Mat 22:8 "Then he *said to his slaves, 'The wedding is ready, but those who were invited were not worthy.
Mat 22:9 'Go therefore to the main highways, and as many as you find there, invite to the wedding feast.'
Mat 22:10 "Those slaves went out into the streets and gathered together all they found, both evil and good; and the wedding hall was filled with dinner guests.
Mat 22:11 "But when the king came in to look over the dinner guests, he saw a man there who was not dressed in wedding clothes,
Mat 22:12 and he *said to him, 'Friend, how did you come in here without wedding clothes?' And the man was speechless.
Mat 22:13 "Then the king said to the servants, 'Bind him hand and foot, and throw him into the outer darkness; in that place there will be weeping and gnashing of teeth.'
Mat 22:14 "For many are called, but few are chosen."
The person without the proper wedding garments was bound hand and foot and thrown into outer darkness. A place where there will be weeping and gnashing of teeth. He may have been called, but he was not chosen. The people who had a problem with this parable by Jesus were the Pharisees. Jesus may have directed this parable at the Pharisees because they were hypocrites.
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A lot of people say they believe in Jesus, but will not commit to Him and leave their old carnal life and put on His life. They cling to their own particular brand of righteousness, and do not trust the righteousness of God in Christ. I guess you could say that if you are in Christ, you are dressed for the wedding.
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F
from scratch
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Nope, the only thing I can do with God's grace is accept it and I need help even doing that according to Scripture.
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A prophetic view of the Wedding Dinner from the Believer's Bible Commentary.
Matthew 22:1-14
H. Parable of the Wedding Dinner (22:1-14)
22:1-6 - Jesus was not through with the chief priests and Pharisees. In a parable of a wedding dinner He again pictured favored Israel as set aside and the despised Gentiles as guests at the table. He likened the kingdom of heaven to a certain king who arranged a marriage feast for his son. The invitation was in two stages. First, an advance invitation, personally conveyed by servants, which met a flat refusal. The second invitation announced that the feast was spread. It was treated contemptuously by some, who were too busy with their farms and businesses, and violently by others, who seized, abused, and killed the servants.
22:7-10 - The king was so furious that he destroyed those murderers and burned their city. Scrapping the first guest list, he issued a general invitation to all who would come. This time there wasn't an empty seat in the wedding hall.
22:11-13 - Among the guests, however, was one who did not have a wedding garment. Challenged on his unfitness to attend, he was speechless. The king ordered him to be cast out into the night, where there would be weeping and gnashing of teeth. The attendants in verse 13 are not the same as the servants in verse 3.
22:14 - Our Lord concluded the parable with the words, “For many are called, but few are chosen.”
As to the meaning of the parable, the king is God and His Son is the Lord Jesus. The wedding feast is an appropriate description of the festive joy which characterizes the kingdom of heaven. Introducing the church as the bride of Christ in this parable unnecessarily complicates the picture. The main thought is the setting aside of Israel—not the distinctive call and destiny of the church.
The first stage of the invitation pictures John the Baptist and the twelve disciples graciously inviting Israel to the wedding feast. But the nation refused to accept. The words, “they were not willing to come” (v. 3), were climactically dramatized in the crucifixion.
The second stage of the invitation suggests the proclamation of the gospel to the Jews in the book of Acts. Some treated the message with contempt. Some treated the messengers with violence; most of the apostles were martyred.
The King, justifiably angry with Israel, sent “his armies,” that is, Titus and his Roman legions, to destroy Jerusalem and most of its people in a.d. 70. They were “his armies” in the sense that He used them as His instruments to punish Israel. They were His officially even if they did not know Him personally.
Now Israel is set aside nationally and the gospel goes out to the Gentiles, both bad and good, that is, of all degrees of respectability (Acts 13:45-46; Acts 28:28). But the reality of each individual who comes is tested. The man without a wedding garment is one who professes to be ready for the kingdom but who has never been clothed in the righteousness of God through the Lord Jesus Christ (2 Corinthians 5:21). Actually there was (and is) no excuse for the man without the wedding garment. As Ryrie notes, it was the custom in those days to provide the guests with a garment if they had none. The man obviously did not take advantage of the offered provision. Without Christ, he is speechless when challenged as to his right to enter the kingdom (Romans 3:19). His doom is outer darkness where there is weeping and gnashing of teeth. The weeping suggests the suffering of hell. Some suggest that the gnashing of teeth signifies continued hatred and rebellion against God. If so, it disproves the notion that the fires of hell exert a purifying effect.
Verse 14 refers to the whole parable and not just to the incident of the man without the wedding garment. Many are called, that is, the gospel invitation goes out to many. But few are chosen. Some refuse the invitation, and even of those who respond favorably, some are exposed as false professors. All who respond to the good news are chosen. The only way a person can tell whether he is chosen is by what he does with the Lord Jesus Christ. As Jennings put it, “All are called to enjoy the feast, but not all are willing to trust the Giver to provide the robe that fits for the feast.”
Matthew 22:1-14
H. Parable of the Wedding Dinner (22:1-14)
22:1-6 - Jesus was not through with the chief priests and Pharisees. In a parable of a wedding dinner He again pictured favored Israel as set aside and the despised Gentiles as guests at the table. He likened the kingdom of heaven to a certain king who arranged a marriage feast for his son. The invitation was in two stages. First, an advance invitation, personally conveyed by servants, which met a flat refusal. The second invitation announced that the feast was spread. It was treated contemptuously by some, who were too busy with their farms and businesses, and violently by others, who seized, abused, and killed the servants.
22:7-10 - The king was so furious that he destroyed those murderers and burned their city. Scrapping the first guest list, he issued a general invitation to all who would come. This time there wasn't an empty seat in the wedding hall.
22:11-13 - Among the guests, however, was one who did not have a wedding garment. Challenged on his unfitness to attend, he was speechless. The king ordered him to be cast out into the night, where there would be weeping and gnashing of teeth. The attendants in verse 13 are not the same as the servants in verse 3.
22:14 - Our Lord concluded the parable with the words, “For many are called, but few are chosen.”
As to the meaning of the parable, the king is God and His Son is the Lord Jesus. The wedding feast is an appropriate description of the festive joy which characterizes the kingdom of heaven. Introducing the church as the bride of Christ in this parable unnecessarily complicates the picture. The main thought is the setting aside of Israel—not the distinctive call and destiny of the church.
The first stage of the invitation pictures John the Baptist and the twelve disciples graciously inviting Israel to the wedding feast. But the nation refused to accept. The words, “they were not willing to come” (v. 3), were climactically dramatized in the crucifixion.
The second stage of the invitation suggests the proclamation of the gospel to the Jews in the book of Acts. Some treated the message with contempt. Some treated the messengers with violence; most of the apostles were martyred.
The King, justifiably angry with Israel, sent “his armies,” that is, Titus and his Roman legions, to destroy Jerusalem and most of its people in a.d. 70. They were “his armies” in the sense that He used them as His instruments to punish Israel. They were His officially even if they did not know Him personally.
Now Israel is set aside nationally and the gospel goes out to the Gentiles, both bad and good, that is, of all degrees of respectability (Acts 13:45-46; Acts 28:28). But the reality of each individual who comes is tested. The man without a wedding garment is one who professes to be ready for the kingdom but who has never been clothed in the righteousness of God through the Lord Jesus Christ (2 Corinthians 5:21). Actually there was (and is) no excuse for the man without the wedding garment. As Ryrie notes, it was the custom in those days to provide the guests with a garment if they had none. The man obviously did not take advantage of the offered provision. Without Christ, he is speechless when challenged as to his right to enter the kingdom (Romans 3:19). His doom is outer darkness where there is weeping and gnashing of teeth. The weeping suggests the suffering of hell. Some suggest that the gnashing of teeth signifies continued hatred and rebellion against God. If so, it disproves the notion that the fires of hell exert a purifying effect.
Verse 14 refers to the whole parable and not just to the incident of the man without the wedding garment. Many are called, that is, the gospel invitation goes out to many. But few are chosen. Some refuse the invitation, and even of those who respond favorably, some are exposed as false professors. All who respond to the good news are chosen. The only way a person can tell whether he is chosen is by what he does with the Lord Jesus Christ. As Jennings put it, “All are called to enjoy the feast, but not all are willing to trust the Giver to provide the robe that fits for the feast.”
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SolomonVII
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A lot of the commentary I read deals with the donning the wedding garments as being cloaked with good deeds and repentance and the like. The one problem I would have with that is that everybody was invited, both the good and the evil alike, without discrimination of any kind on that account.
The hoi polloi invited then would not be particularly filled with good deeds and good character. Some were, some weren't but that is not what was important.
What would be important is that someone who had nothing would be invited into the lap of luxury, served meat from the fatted calf like only the most elite would have opportunity to enjoy, and would fail to be impressed or feel any gratitude at all.
It is like someone being given the key to heaven in all its radiance, and responding 'meh', or not even that, but not even responding at all, not even a shrug of the shoulder.
What can be done with a hobo being given the opportunity to be putting on the ritz, being offered absolutely everything he lacked before the invitation, and the hobo does not even care enough to participate, couldn't even be bothered to slip into a tux and a top hat and take the ladies for a twirl on the dance floor, not even when it isn't going to cost him absolutely anything at all?!!
Good and bad, everybody is welcome. It is the mother of all parties!
To the very end, the king addresses the man as friend, but still nothing, not even a word from the party pooper.
Such ingratitude is beyond hope. There is simply nothing more that the king can do for him. He offered the man everything, the best that he could possibly offer anyone, expected nothing in return, and is met with completely indifference.
He offered his best, and the best that he had is rejected. So that is that.
The hoi polloi invited then would not be particularly filled with good deeds and good character. Some were, some weren't but that is not what was important.
What would be important is that someone who had nothing would be invited into the lap of luxury, served meat from the fatted calf like only the most elite would have opportunity to enjoy, and would fail to be impressed or feel any gratitude at all.
It is like someone being given the key to heaven in all its radiance, and responding 'meh', or not even that, but not even responding at all, not even a shrug of the shoulder.
What can be done with a hobo being given the opportunity to be putting on the ritz, being offered absolutely everything he lacked before the invitation, and the hobo does not even care enough to participate, couldn't even be bothered to slip into a tux and a top hat and take the ladies for a twirl on the dance floor, not even when it isn't going to cost him absolutely anything at all?!!
Good and bad, everybody is welcome. It is the mother of all parties!
To the very end, the king addresses the man as friend, but still nothing, not even a word from the party pooper.
Such ingratitude is beyond hope. There is simply nothing more that the king can do for him. He offered the man everything, the best that he could possibly offer anyone, expected nothing in return, and is met with completely indifference.
He offered his best, and the best that he had is rejected. So that is that.
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