ngdom of heaven is like unto a certain king, which made a
marriage for his son, and sent forth his servants to call them that
were bidden to the wedding: and they would not come. Again, he sent
forth other servants, saying, Tell them which are bidden, Behold, I
have prepared my dinner: my oxen and my fatlings are killed, and all
things are ready: come unto the marriage. But they made light of it,
and went their ways, out to his farm, another to his merchandise:
and the remnant took his servants, and entreated them spitefully,
and slew them. But when the king heard thereof, he was wroth: and he
sent forth his armies, and destroyed those murderers, and burned up
their city. Then saith he to his servants, The wedding is ready, but
they which were bidden were not worthy. Go ye therefore into the
highways, and as many as ye shall find, bid to the marriage. So
those servants went out into the highways, and gathered together
all, as many as they found, both bad and good: and the wedding was
furnished with guests. And when the king came in to see the guests,
he saw there a man which had not on a wedding-garment: And he saith
unto him, Friend, how camest thou in hither not having a
wedding-garment? And he was speechless. Then said the king to the
servants, Bind him hand and foot, and take him away, and cast him
into outer darkness; there shall be weeping and gnashing of teeth.
For many are called, but few are chosen."--MATT. xxii. 1-14.

This parable stands connected both historically and logically with the
two which immediately precede it: especially between the guests here
invited to the feast and the husbandmen to whom the vineyard was
entrusted, there is a close resemblance in privileges enjoyed, in
perversity manifested, and in judgment incurred. Yet the lessons, though
in some respects parallel, are to a great extent distinct; and though
both traverse partially the same ground, the latter carries the
argument some steps further forward than the former parable.

A question has arisen and been largely canvassed, on the relation
between the parable and one[43] recorded in Luke xiv. 16-24 regarding a
certain man who made a great supper and bade many. Around this subject
much useless and some mischievous debate has accumulated. The criticism
which assumes that only one discourse on the subject was spoken by
Jesus, and that consequently two repor