5. Servants and Ministers.—According to good philological authority, "ministers" or "ministering attendants" is a more literal rendering of the original than "servants" in Matt. 22:13. In the earlier verses 3, 4, 6, 8, 10, of the same chapter, "servants" or "servitors" best expresses the meaning of the original. The distinction is significant, as it implies an important difference of station between the servants who were sent out to bid the people to the feast, and the ministers in immediate attendance upon the king. The first are typical of God's servants who proclaim His word in the world; the latter symbolize the angels who shall execute His judgments on the wicked by gathering out from His kingdom all things that offend. Compare Matt. 13:30, 39, 41; Doc. and Cov. 86:5.
6. The Called and the Chosen.—Edersheim's reflections upon this subject follow in part (vol. ii, pp. 429, 430): "The King entered to see His guests, and among them he descried one who had not on a wedding garment.... As the guests had been travelers, and as the feast was in the King's palace, we cannot be mistaken in supposing that such garments were supplied in the palace to all who sought them. And with this agrees the circumstance, that the man so addressed 'was speechless.' His conduct argued utter insensibility as regarded that to which he had been called—ignorance of what was due the King, and what became such a feast. For, although no previous state of preparedness was required of the invited guests, all being bidden, whether good or bad, yet the fact remained that, if they were to take part in the feast they must put on a garment suited to the occasion. All are invited to the gospel feast; but they who will partake of it must put on the King's wedding garment of evangelical holiness. And whereas it is said in the parable that only one was descried without this garment, this is intended to teach, that the King will not only generally view His guests, but that each will be separately examined, and that no one—no, not a single individual—will be able to escape discovery amidst the mass of guests, if he has not the wedding garment. In short, in that day of trial, it is not a scrutiny of churches, but of individuals in the Church.... The call comes to all; but it may be outwardly accepted, and a man may sit down to the feast, and yet he may not be chosen to partake of the feast, because he has not the wedding garment of converting, sanctifying grace. And so, one may be thrust even from the marriage board into the darkness without, with its sorrow and anguish. Thus, side by side, yet wide apart, are these two—God's call and God's choice. The connecting link between them is the wedding garment, freely given in the Palace. Yet, we must seek it, ask it, put it on. And as here also, we have, side by side, God's gift and man's activity. And still, to all time, and to all men, alike in its warning, teaching, and blessing, is it true: 'Many are called, but few chosen!' Many words of related meaning, both Hebrew and Greek, are translated 'garment' in our English Bible. The Greek original in the mention of the wedding garment is enduma; this does not occur in other Bible passages as the original of 'garment.' The noun is related to the Greek verb enduein, 'to put on, as a garment.' Compare Luke 24:49, 'until ye be endued with power from on high.'"
FOOTNOTES:
[1080] Matt. 21:18-22; Mark 11:12-14, 20-26.
[1081] [Note 1], end of chapter.
[1083] "Bethphage," the name of a village close to Bethany, and therefore near to the Mount of Olives, means "house of figs." See mention, Matt. 21:1; Mark 11:1; Luke 19:29. "Bethany" signifies "house of dates." For "house" in the literal translation we may read "place."
[1084] Luke 13:6-9; page [443] herein.
[1085] Matt. 21:12, 13: Mark 11:15-17; Luke 19:45, 46.