The Garment-less Wedding Guest; Part #2

Continued from Part #1

Verse Four:  Again, he sent out other servants, saying, ‘Tell those who are invited, “See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready. Come to the wedding.”’

The word “again” shows a sequential sending of servants. Also, this time it was the “other” servants that were sent. “Other” is ( ἄλλος - allos) in the Greek. “Allos” means: different. Therefore the servants  where”different” than those before. After the descent of the Holy Spirit on the day of Pentecost (Acts chapter 2) the disciples became different (allos) men — both 2 Corinthians 5:17 and Galatians 6:50 speak of becoming a “new creature”; (see also: Eph 4:24 & Col 3:10). We are told in Colossians 3:9 to put off the “old man” that is crucified with Christ and was buried in the waters of baptism. 

Romans 6:4-6,  Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

The sending commission as recorded by all four Gospel writers (see, Matthew 28:19; Mark 16:15-18; Luke 24:47; and John 20:23) was contingent upon being “endued with power from on high” (Luke 24:49). This said “power” being the baptism of the Spirit which came at Pentecost (Acts 1:8; 2:4). 

‘Tell those who are invited, …’

Although the Jews had taken Christ and by wicked hands had crucified and slain Him, still and yet the Gospel of peace was to be preached to them first. That the people of Israel were bidden first to the Marriage of the Lamb is evident from holy Scriptures: see, Acts 1:8; Romans 1:16; 2:9, 10. Furthermore, looking to the General Epistle of  James, one of the earliest New Testament books, we discovered the Epistle to be addressing to the Lord’s church as James perceived the church to be. The greeting reads: “James, a bondservant of God and of the Lord Jesus Christ, To the twelve tribes which are scattered abroad: Greetings.” James, the half-brother of Christ, at least at this early date in the Church’s history, considered Israel to be important enough that he addressed his letter to them alone. The servants were “different” but the wedding was the same and those who were invited where the same. 

Following, is the invitation from two “servants.” Firstly, Peter:  “Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble; 11 for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.” (2 Peter 1: 10-11).  Secondly, John: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life— 2 the life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us— 3 that which we have seen and heard we declare to you, that you also may have fellowship with us; and truly our fellowship is with the Father and with His Son Jesus Christ. 4 And these things we write to you that your joy may be full.” (1 John 1:1-4). 

“See, I have prepared my dinner;” 

This dinner is not to be confused with the Marriage Supper of the Lamb as viewed in Revelation 19:7-9. The marriage supper is the consummation of the marriage and takes place in the evening. The “dinner” is a midday meal as shown by the use of the word ariston as opposed to its Greek counterpart deipnon.  “Ariston” is a Greek word for the morning or noon day meal, while “deipnon” indicates the supper or the chief meal of the day, normally taken after sundown. Therefore, we see that this wedding takes place over a course of time. The daytime meal to which the guests are invited is a preparatory meal in anticipation of the supper. 

Whereas, the wedding supper (Rev. 19:9, deipnon) takes place AFTER the first resurrection and rapture (therefore, only the chosen ones are present), the dinner (ariston) takes place during the day; that is to say: before the resurrection and rapture. So while the dinner (ariston) has the entirety of the church in view, from Pentecost to the catching away, it should be understood that it is limited to that time. The Bible is crystal clear that the economy of the church is a marriage. Paul instructs us that we are espoused to one husband (2 Cor 1:11). (This passage shows the age of the church to be the engagement and not the marriage proper, which will take place somewhere in the heavenlies after the catching away. By way of illustrating this point, in Ephesians 5:21-31 the Apostle gives instructions to husbands and wives only to interpret his own teaching in verse 32 by saying: “This is a great mystery, but I speak concerning Christ and the church.”

Consequently, when alien sinners respond to the invitation to become Christians, they are coming to the wedding. As they receive New Testament baptism in Jesus’s name they take on the name of their husband and King. They serve in the church, learning how to please him, in anticipation of the Marriage Supper where they will become his wife. At each gathering to the Lord’s table, all believers fellowship at the dinner (ariston– midday meal); there, they are acquiring nourishment while preparing for the supper which will take place in the evening. The preparatory nature of the dinner (ariston) allegorically identifies it with the common meal of the Church. Thereby making the eucharist, in effect, an engagement dinner which precedes the marriage supper. 

“… my oxen and fatted cattle are killed, and all things are ready. Come to the wedding.”’

The language of this text greatly supports the idea of the wedding being an inauguration, especially when compared with 1 Kings 1:5-9, 19, 25. 

Then Adonijah the son of Haggith exalted himself, saying, “I will be king”; and he prepared for himself chariots and horsemen, and fifty men to run before him. 6 (And his father had not rebuked him at any time by saying, “Why have you done so?” He was also very good-looking. His mother had borne him after Absalom.) 7 Then he conferred with Joab the son of Zeruiah and with Abiathar the priest, and they followed and helped Adonijah. 8 But Zadok the priest, Benaiah the son of Jehoiada, Nathan the prophet, Shimei, Rei, and the mighty men who belonged to David were not with Adonijah.

9 And Adonijah sacrificed sheep and oxen and fattened cattle by the stone of Zoheleth, which is by En Rogel; he also invited all his brothers, the king’s sons, and all the men of Judah, the king’s servants …

19 He has sacrificed oxen and fattened cattle and sheep in abundance, and has invited all the sons of the king, Abiathar the priest, and Joab the commander of the army; but Solomon your servant he has not invited. …

25 For he has gone down today, and has sacrificed oxen and fattened cattle and sheep in abundance, and has invited all the king’s sons, and the commanders of the army, and Abiathar the priest; and look! They are eating and drinking before him; and they say, ‘Long live King Adonijah!’ 

In our Gospel text, the King makes a feast and calls his subjects to attend, thereby, demonstrating their allegiance to the Prince. In 1 Kings chapter 1 the scenario is much the same. King David is on his deathbed, his son Adonijah puts into motion a coronation for himself. This was done by slaying oxen and fat cattle and sheep in abundance. And calling all the princes, captains and religious leaders of the kingdom to his dinner. By accepting the invitation and attending, the subjects were swearing their allegiance to the new king. It was also understood that they were entering a marriage by accepting the king has their husband, or House-band (that which holds together, supports, and protects).

Now, Jesus, as the greatest of all teachers, often used the common to teach the profound. The moment Christ mentioned the “king,” the Hebrew mind would naturally think of King David. The throne of Israel is the throne of David. The genealogy of Christ, as written by Matthew, records David alone as being king, even though many names appear of men who ruled on the throne of Israel and Judah. When Jesus spoke of a “king,” the Jewish mind would think – David. 

Likely, it was, indeed, the intention of Jesus at this point to draw a parallel in contrast. Namely: In the Old Testament story, the usurper (Adonijah) would make himself king. So he made a feast for himself and invited guests that, by the way, hurriedly assembled to him. While the contrast in the parable of the marriage dinner is: the King of Heaven put forth his only begotten Son to receive the Kingdom, but those whom He invited would not come. 

Verse Five: But they made light of it and went their ways, one to his own farm, another to his business.

The scene is Mars Hill in Athens Greece, Paul is standing in the arena and surrounding him are the philosophers and thinkers of his day. He is preaching about “the unknown God.” This interests them, for they had an altar erected to just such a one.  But Luke records: “And when they heard of the resurrection of the dead, some mocked, while others said, ‘We will hear you again on this matter.’” (Acts 17:32). These heathen philosophers had guessed at the immortality of the soul but had not dreamed the body would get up and join it

The “servants” of the king were preaching, fire was falling from heaven, men and women alike were speaking in languages which they had never learned nor study, miracles were falling all about the people as beautifully patterned snowflakes might fall upon the fevered brow of the sick and thirsty world. Nevertheless, for the majority it was business as usual. “One to his farm, another to his business.”

Verse Six: And the rest seized his servants, treated them spitefully, and killed them..

In Acts chapter 4 we read of Peter and John (servants) being imprisoned for preaching that through Christ the dead would live again. The Sadducees, who were the ruling figures of Israel, did not believe in angels nor in the resurrection of the dead — that was the reason they were sad-U-see. 

The preaching of Steven is recorded in Acts chapter 7. The Jews would not have this carpenter’s son to be their king. So, on hearing Stephen proclaiming the Nazarene to be God (the Just One) they rushed upon him and begin grinding him with their teeth (Acts 7:52-54. Greek: they were grinding their teeth against him). 

Acts chapter 12 records the martyrdom of James the brother of John. James, we are told, was slain with the sword; which normally means that he was beheaded. At this time in history the Jews practiced four types of execution: 1. stoning, 2. burning, 3. killing with the sword, or beheading,  and 4: strangling. Killing with the sword was the punishment, which, according to the Talmud, was inflicted on those who drew people away to strange gods. No doubt James was accused of this crime. 

The Jews would not have Christ to be king over them. They refused to come to the marriage. They preferred the robber, Barabbas, over the King’s Son! Pilate writes “Jesus of Nazareth, The King of the Jews.” The people cried “Say not he is our king, but write instead: He Said He Was Our King. We do not accept him as our king! And until we accept him as king, he is not king. He called us to his wedding, but we did not go. Therefore, say not that he is our king.”

To be continued.

Apostolically Speaking,

☩ Jerry L Hayes

After spending over forty years in the dispensational doctrine, and having raise my children in that theological framework, I became a convinced adherent to a "kingdom" theology that recognizes the Church as the Israel of God, and that the first century actually saw the fulfillment of most of Matthew chapter 24. "Letters to My Children on Apostolic Kingdom Theology" is a compilation of twenty four letters written to my children explaining my journey. These "Letters" provide a systematic approach to Apostolic Eschatological study of Scripture. It is sure to interest all students of Scriptures

Order your personal copy today from the link provided here:

https://www.amazon.com/Letters-Children-Apostolic-Kingdom-Theology/dp/1482716712/ref=sr_1_fkmrnull_2?keywords=Letters%2C+Bishop+Jerry+hayes&qid=1558365492&s=books&sr=1-2-fkmrnull

The Apocalypse, is the introduction to the biblical book of Revelation. Here Bishop Hayes also gives a verse by verse commentary of the first three chapters of the Apostle John's Revelation of Jesus Christ, covering the letters addressed to the seven churches of Asia Minor. The Bible student will thrill at the Bishop's easy evangelistic style of presenting deep and unique truths never before published. In this study a wealth of information will be shared with the disciples of Christ on each verse of this great manuscript.

Own your personal copy of this enlightening work by ordering at the link provided here:https://www.amazon.com/Apocalypse-Introduction-Epistles-Seven-Churches/dp/1686423152/ref=sr_1_1?keywords=Bishop+Jerry+Hayes%2C+Apocalypse&qid=1568308793&s=books&sr=1-1

THANK YOU FOR YOUR SUPPORT BY PURCHASING MY BOOKS FOR YOUR LIBRARY. -JLH

Be sure to listen and subscribe to the Bishop's Podcast: Apostolic Bishop, at:

https://podcasts.apple.com/us/podcast/the-apostolicbishops-podcast/id1472262392?fbclid=IwAR2FlRYnNsw5Vu_Bz4PjyEdiAxFMawhtD2BFr_S7WysrpFcYjuQYSHGAlZ

Revelation 1:7; Commentary, Greetings and Doxology Continued

1:7 Behold, he cometh with clouds; and every eye will see Him, and they also which pierced Him: and all the kindreds of the earth shall wail because of him. Even so, Amen.

“Behold, he cometh with clouds.” ～ The one who has been introduced with such glowing credentials in vv4-6 is seen here to be coming “with clouds.” John uses the imperative, “Behold,” as a command. One should read it with an exclamation mark. The expression is intended to alert the reader of an urgent and near event, “He cometh!” Erchetai, not parousia. Erchetai (erchomai) is always used in the present or imperfect tense (see Strong’s Exhaustive Concordance of the Bible #G2064). Both tenses expresses incomplete action. Present tense is: now existing in a continuing process; while, imperfect tense: indicates an action initiated in the pass but continuing, especially in the past. Since “He is coming” is present tense, it is understood to mean  “He is now coming and is continuing to come.” This does not have the physical return of Christ in view. The word “parousia” which means presence is used for the physical second coming of Christ. (For information on parousia see Strong’s #3952 and Thayer) Parousia, as opposite to apousia, and, an example of how they are used may be seen in  Philippians 2:12: “Wherefore, my beloved, as you have always obeyed, not as in my presence (parousia) only, but now much more in my absence (apousia), work out your own salvation with fear and trembling.” (parentheses mine)

The parousia (“coming,” with presence implied) is spoken of in such passages as 2 Thessalonians 2:1; Matthew 24:3; 1 Thessalonians 3:13; 4:15; 5:23; James 5: 7ff; 2 Peter 3:4; 1:16; 1 Corinthians 15:23; 1 Thessalonians 2: 19; 2 Thessalonians 2:8; 2 Peter 3:4; 1 John 2:28; 2 Peter 3:12. But when “the coming of Christ” is expressed by erchomai, physical presence may not be intended. The idea of present tense would suggest the meaning: “He is presently coming and is continuing to come.”

Since erchomai does not have physical presence required, the word lends itself to metaphorical use. In fact, Thayer points this out when commenting on the invisible return of Christ from heaven. The word erchomai is used for Jesus’ “coming” as the Holy Spirit into the lives of His disciples. Again, erchomai is used of Jesus’ invisible advent at the death of believers, at which time He takes them to Himself in heaven, (John 14:3). In both cases there has been a continuous invisible “coming” (erchomai) of Jesus throughout the existence of His Church.

Therefore, the “coming” (“Behold! He is coming”) spoken of in our text should be understood in this way:“He is now coming and continues to come into the world.” It does not preclude the parousia (physical return). Indeed, all the comings (erchomai) of Jesus will be consummated at His parousia.

Moreover, it is more than interesting that the idea of “clouds” is only associated with the erchomai class comings. Where the word for “coming” is parousia, clouds are not seen as accompanying the coming. It is true that clouds are mentioned in 1 Thessalonians 4:15, but not as part of the parousia; here, clouds are simply associated with the air and are meant to indicate a rising from the terra firma.

Notice the “coming” passages which include clouds (NKJV);

Matthew 24:30 “... and they will see the Son of Man coming on the clouds of heaven with power and great glory.” erchomenon epi tōn nephelōn

Matthew 26:64 “…you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven.” erchomenon epi tōn nephelōn

Mark 13:26 “... see the Son of Man coming in the clouds.” erchomenon en nephelais

Luke 21:27 “... see the Son of Man coming in a cloud.” erchomenon en nephelai

Revelation 1:7 “He is coming with clouds.” erchetai meta tōn nephelōn

All of the passages which include clouds as part of the “coming” are referencing the Lord’s coming in judgment upon national Israel. And they are words spoken by Jesus himself with the exception of our text were John is echoing the words of Christ. There is little or no doubt that the reference to clouds is a metaphor for glory and is intended by the Lord to draw attention to the prophecy of Daniel. In Daniel 7:13-14 the prophet introduces a “Son of Man” who receives the kingdoms of the world from the Ancient of Days. The “Son of Man” is portrayed by Daniel as transported by “the clouds of heaven.” From the very first Jesus claimed this prophecy for Himself by His self assumed title “Son of Man.” By the use of the metaphor of clouds Jesus is being consistent with the “kingdom of the Son of Man” motif. The “clouds” are a metaphor of His divine glory; the “coming” is a metaphor of His visitation of judgment upon national Israel. For this reason erchomai is used for “coming” instead of parousia. 

“And every eye will see Him.” ～ Since we have before us a passage mixed with metaphor, the statement “and every eye will see Him,” should be considered in that light as well. That is to say, since there is not a parousia here, but an erchomai, there is not a physical person to see but rather the coming of His “personal” judicial power and glory. 

This event was surely seen by all, if we are to limit the passage to refer to the destruction of the Jewish Temple in A.D. 70. However, the text does not necessarily have to be so restricted. The Lord has had, and continues to have, such erchomai type comings; that, it can be said: “every eye,” i.e. all generations and races of people have seen His glory, and His continual coming in the earth.

“And they also which pierced Him.” ～ Especially to see him will be “they also which pierced Him.” Just who “they” are is the big question, and is most likely a key to verify if this “coming” is to be placed in the first century erchomai or at the parousia at the end of human history. As you might guess there are two understandings; and, in the spirit of evenhandedness I will mention both. Before I do, however, permit me to say, the interpretation one holds will depend on one’s view of eschatology: i.e. Preterit, Futuristic, Idealic, or Historic.

The first view is that the “they also which pierced Him” are the ones who actually, in fact, pierced Him. This view would require a fulfillment shortly after the crucifixion, i.e. within the lifetime of his murderers. This view will appeal to Matthew 26: 64 where Jesus tells Caiaphas, the high priest, that both he, the scribes and the elders (v57) would see “the Son of man sitting on the right hand of power, and coming in the clouds of heaven.” Also, there is a parallel passage in Mark 14:62, where the account does not differ. (The metaphorical nature of the “right-hand” reference shines much needed light on such texts as Hebrews 1:3; and 8:1 concerning Jesus being on the right hand of God.) In this first view, our text would have been fulfilled in AD 70 when Rome took Jerusalem and the temple was destroyed. And many of those who had Jesus killed would have still been alive to witness it. The Jewish historian, Josephus reports that when the Roman engines released their stones, the watchers on the wall would sound the warning by  crying, “The Son Cometh.”

(Josephus’ “Wars of the Jews” 5.6 “...Now, the stones that were cast [by the Roman catapults during the siege of Jerusalem] were of the weight of a talent (a Roman talent weighed 71 pounds), and were carried two furlongs and farther (a furlong is 220 yards). ...As for the Jews, they at first watched the coming of the stone, for it was of a white color, and could therefore not only be perceived by the great noise it made, but could be seen also before it came by its brightness; accordingly the watchmen that sat upon the towers gave them [the Jewish rebels] notice when the engine was let go, and the stone came from it, and cried aloud in their own country language, ‘THE SON COMETH:’ so those that were in its way stood off, and threw themselves down upon the ground: by which means, and by their thus guarding themselves, the stone fell down and did them no harm. But the Romans contrived how to prevent that by blacking the stone, [an effective action by the Romans] who then could aim at them with success, when the stone was not discerned beforehand, as it had been till then; and so they destroyed many of them at one blow.”)

The second view is that the “they also which pierced him” references the Jewish race at the time of the parousia of Christ. By necessity this is the view that must be held by those who hold a futuristic interpretation of the Revelation. If these are consistent with their futuristic view, and the “they also which pierced him” are in fact the Jewish race at the time of His parousia, then, they must be prepared to accept (and actually believe in) the guilt of every generation of Jews (from the time of the crucifixion up to, and especially including, the generation of the parousia) for the murder (piercing) of Christ. One might look to such passages as Matthew 23:35-36 and Luke 11:49-51 (compare 1 Thess 2:14-16) for support of such a view.

When John writes, “they also which pierced him,” of course, he had the piercing of Jesus in view. This is a reference to the Prophet’s prediction of the piercing of Yahweh (Zech 12:10). This is but another indication (in a long list) that Jesus of the New Testament is Yahweh of the Old Testament. By association, John is saying that Jesus is Yahweh pierced. This was a central theme with John; he also references the Zechariah prophecy in his gospel (John 19:37). In fact both, in John’s Gospel and the Revelation, he seems not to miss an opportunity to express the deity of Jesus,

The Fourth Gospel

John 1:1 “the Word was God;” 1:14 “dwelt among us;” 1:48 “before that Philip called thee,… I saw thee” (omniscience); 8:24, 58 “I Am;” 10:30 “I and my Father are one;” 14:8-9 “he that hath seen me hath seen the Father;” 20:28 “My Lord and my God.”

The Revelation

Revelation 1:7 Yahweh pierced; 1:8 “Alpha and Omega, beginning and the end, the Almighty;” 1:17 “First and the Last” 22:1-5 “throne of God and the Lamb,” one throne, one face, one name; 22:6, 16 the angel of the Lord God is the angel of Jesus.

“Even so, Amen.” ～ The author of the Revelation adds strength to what has been written by adding a double affirm: nai amen -  Literally, “Yes, and Amen.”

Apostolically Speaking,

☩ Jerry L Hayes

After spending over forty years in the dispensational doctrine, and having raise my children in that theological framework, I became a convinced adherent to a "kingdom" theology that recognizes the Church as the Israel of God, and that the first century actually saw the fulfillment of most of Matthew chapter 24. "Letters to My Children on Apostolic Kingdom Theology" is a compilation of twenty four letters written to my children explaining my journey. These "Letters" provide a systematic approach to Apostolic Eschatological study of Scripture. It is sure to interest all students of Scriptures.

Order your personal copy today from the link provided here:

https://www.amazon.com/Letters-Children-Apostolic-Kingdom-Theology/dp/1482716712/ref=sr_1_fkmrnull_2?keywords=Letters%2C+Bishop+Jerry+hayes&qid=1558365492&s=books&sr=1-2-fkmrnull

The Apocalypse, is the introduction to the biblical book of Revelation. Here Bishop Hayes also gives a verse by verse commentary of the first three chapters of the Apostle John's Revelation of Jesus Christ, covering the letters addressed to the seven churches of Asia Minor. The Bible student will thrill at the Bishop's easy evangelistic style of presenting deep and unique truths never before published. In this study a wealth of information will be shared with the disciples of Christ on each verse of this great manuscript.

Own your personal copy of this enlightening work by ordering at the link provided here:https://www.amazon.com/Apocalypse-Introduction-Epistles-Seven-Churches/dp/1686423152/ref=sr_1_1?keywords=Bishop+Jerry+Hayes%2C+Apocalypse&qid=1568308793&s=books&sr=1-1

THANK YOU FOR YOUR SUPPORT BY PURCHASING MY BOOKS FOR YOUR LIBRARY. -JLH

Be sure to listen and subscribe to the Bishop's Podcast: Apostolic Bishop, at:

https://podcasts.apple.com/us/podcast/the-apostolicbishops-podcast/id1472262392?fbclid=IwAR2FlRYnNsw5Vu_Bz4PjyEdiAxFMawhtD2BFr_S7WysrpFcYjuQYSHGAlZ

THE GARMENTLESS WEDDING GUEST, Part #I

(An Exegesis of Matthew 22: 2 –14 NKJV) 

Estimated reading time: 5 minutes.

And Jesus answered and spoke to them again by parables and said: 2 “The kingdom of heaven is like a certain king who arranged a marriage for his son, 3 and sent out his servants to call those who were invited to the wedding; and they were not willing to come. 4 Again, he sent out other servants, saying, ‘Tell those who are invited, “See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready. Come to the wedding.”’ 5 But they made light of it and went their ways, one to his own farm, another to his business. 6 And the rest seized his servants, treated them spitefully, and killed them. 7 But when the king heard about it, he was furious. And he sent out his armies, destroyed those murderers, and burned up their city. 8 Then he said to his servants, ‘The wedding is ready, but those who were invited were not worthy. 9 Therefore go into the highways, and as many as you find, invite to the wedding.’ 10 So those servants went out into the highways and gathered together all whom they found, both bad and good. And the wedding hall was filled with guests.

11 “But when the king came in to see the guests, he saw a man there who did not have on a wedding garment. 12 So he said to him, ‘Friend, how did you come in here without a wedding garment?’ And he was speechless. 13 Then the king said to the servants, ‘Bind him hand and foot, take him away, and cast him into outer darkness; there will be weeping and gnashing of teeth.’

14 “For many are called, but few are chosen.”

Preface

All of  holy Scripture is a challenge. The very nature of God’s communication to humankind will eliminate insincere and halfhearted seekers of truth. The Preacher tells us, “it is the glory of God to conceal the thing, but the honor of kings is to search out a matter” (Prov 25:2). The Apostle speaks many times of “the mystery” (Rom 16:25-26); meaning, of course, that truth revealed only to the initiate. The initiated are those who have believed on Christ and have received a true conversion of the soul, thereby producing a new creature (2 Corinthians 2:7-16) both in heart (will) and mind (knowledge). The Apostle expounds on this very point in 1 Corinthians 2:7-16. This passage reads, in part: “ But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory,….  But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God..… no one knows the things of God except the Spirit of God. 12 Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God. 13 These things we also speak, not in words which man’s wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual. 14 But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned. 15 But he who is spiritual judges all things,… we have the mind of Christ.” 

The parables of Jesus are hidden mysteries placed in the path of a generation of king-priest (1 Peter 2:9; Revelation 5:10) for them to demonstrate honor by searching the matter out. The disciples came to Jesus and ask, “Why do You speak to them in parables?” He answered and said unto them, “Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given ....” (Matt 13:10-11). The challenge is for the disciples to search out the truths hidden within the mysteries. 

Introduction  

The particular challenge presented by this parable is the presence of an individual at the wedding feast without the proper wedding garment. However, this article will show the marriage feast, to which this guest was invited, not to be the Marriage Supper of the Lamb (Rev 19:7-8), as so many have assumed. 

An honest study of Scripture requires that the student harmonize all passages on a given subject. Therefore, to understand the marriage feast parable of Matthew 22:2-14 to be referencing the Marriage Supper of the Lamb, as recorded in Revelation 19:7-9, is to bring disharmony to the subject. Disharmony, because the Marriage Supper of Revelation 19 takes place after the resurrection and the rapture of the church. Therefore, to have an individual coming forth in the resurrection (or being caught up in the rapture) who was unprepared, is just not in harmony with  the balance of Scripture which states: “the dead in Christ shall rise first….” (1 Thessalonians 4:16). This passage presupposes that those who have not died in Christ will not rise at his coming.

The purpose of this study is to set forth an understanding of Matthew 22:2-14 that will be in harmony with all the Bible teaches concerning the believers, the resurrection, the rapture and the Marriage Supper of the Lamb. 

Commentary

Verse One: And Jesus answered and spoke to them again by parables.

A parable is an earthly story with a heavenly meaning. It was Jesus’ favorite manner of teaching.  His disciples asked Him why He spoke to them in parables (Matt 13:10-13). Their Teacher’s answer was profound and worthy of our attention. Jesus answered the questioners by stating: “Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given.” In other words Jesus said that the purpose of His parables were twofold: To reveal and, also, to conceal. To reveal to the initiated, but to conceal from the uninitiated.

Verse Two: The kingdom of heaven is like a certain king who arranged a marriage for his son. 

The phrase, “kingdom of heaven” is a common statement of Christ’s, as quoted by Matthew. Some writers have suggested that the terms “kingdom of heaven” and “kingdom of God” have different meanings. However, the two terms mean the same thing; only the writer’s preference is indicated. Matthew almost exclusively uses “kingdom of heaven” while, in contrast, Mark, Luke and John almost exclusively use “kingdom of God.” It is interesting to note, however, that “kingdom of heaven” is particular to Matthew because Matthew wrote to a Jewish community. The Jews had an aversion (then, as now) to the use of the term “God” for fear of taking the name of God in vain. It was a position on Exodus 20:7 that boarded on superstition.

Is like. This phrase is common to Christ’s teachings. Jesus is telling us that the story we are about to read is to be understood allegorically. 

A certain king. Christ’s reference to “a certain king” allegorically identifies Yahweh. So, in that Yahweh making a marriage for His Son speaks of the union of deity with humanity. The marriage of God to flesh in Mary’s womb pre-shadowed the marriage of Christ to the Church (Ephesians chapter 5). This wedding, of which Jesus speaks, in its truest meaning, is not a marriage in the conventional sense, but rather a bonding, a union, if you would, of the King with His Kingdom. A wedding of subjects to their King. (One should note the parable’s stress on the need for guests.) When we view the marriage as an inauguration, as the putting forth of the Son as King, then the importance of the guests becomes apparent, and paramount. That is to say, without the guests, there could be no marriage. Consequently then, as we have seen in the parable, the lack of guests prevented the marriage. 

Throughout Israel’s history she was betrothed to Yahweh, thus, the wife of Yahweh. Biblically, so little difference exists between betrothal and marriage that although Mary was only espouse to Joseph the angel referred to her as his wife (Matt 1:20). Israel’s betrothal to God is illustrated by the fact that any time she went after other gods it was considered spiritual adultery (Jeremiah chapter 3). 

Yahweh’s husband/wife relationship with Israel was damaged by their rejection of Him as their HOUSE-BAND (husband), in favor of earthly kings. “They have rejected me,” Yahweh said, “that I should not reign over them ... they have forsaken me, and serve other gods” (1 Sam 8:7-8), said Yahweh. This was considered fornication, and even adultery. It forced Yahweh to threaten them with a bill of divorce (Jeremiah chapter 3). Although Yahweh’s courtship with Israel had been stormy (Israel kept leaving, Yahweh would punish her but always take her back. See the book of Hosea.), He was not yet ready to put her away for good, now, with the coming of Yahweh in the flesh, in the person of Christ Jesus, the marriage was ready.

The carnal state of man stood in the way of the acceptance of a spiritual King;  so, the spiritual King condescended to the kingdom of men, inviting them to share His throne. “To him who overcomes I will grant to sit with Me on My throne,” the Kings said (Rev 3:21). Although His kingdom would not be of this world (John 18:36), He would offer them a King– a Husband- that they could see and touch. As Yahweh put on His wedding garment (namely: flesh, John 1:1-3, 14; 1 John 1:1-2; Phil 2:5-11), God’s hope was made clear: That which Israel rejected as invisible, they would, perhaps, accept being visible (1 Tim 3:16; Col 1:15). 

Verse Three:  ... and sent out his servants to call those who were invited to the wedding; and they were not willing to come. 

The servants of the king, in this analogy, would be such as: John the Baptist and the Seventy Disciples of Christ’s. 

John the Baptist came from the wilderness for the express purpose of introducing the Son of God to Israel. Here, we read his testimony: “I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water” (John 1:31). Upon witnessing the sign promised by God (the dove descending and remaining) the Baptists exclaimed, “Behold! The Lamb of God who takes away the sin of the world!” (John 1:29). Truly, John was the “messenger” sent before the face of Yahweh (Matthew 11:10; Isaiah 40:3). A messenger, to turn the hearts of the children to their fathers (Mal 4:5-6). He was a “man sent from God” (John 1:6), whose mission it was to bring those that were bidden (Israel) to the marriage. His invitation was simple, “Repent, for the kingdom of heaven is at hand!” 

(Matthew 3:2). 

After the Baptizer’s departure, the seventy disciples of Christ travel the countryside, preparing each city and hamlet to receive the Gospel of the Kingdom (Luke 10:1-16; Matt 4: 23; 24:14). 

The Baptist and the Seventy attempted to furnish the wedding with guest from among those who were “bidden.” Jesus, Himself, said: “I was not sent except to the lost sheep of the house of Israel” (Matt. 15:24). In giving His servants (the Disciples) instructions concerning whom to invite into the Kingdom, Jesus said, “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. 6 But go rather to the lost sheep of the house of Israel.” (Matt 10: 5-6). The message on the Disciples’ invitations read the same as on the Baptist’s, “REPENT, THE KINGDOM OF HEAVEN IS AT HAND” (Matt. 3:2; 10:7; Mark 1:15).  Or, to put the words into the spirit of the parable, “Turn from (repent) the kingdom of sin unto the Kingdom of God, because the marriage is ready (the Kingdom is at hand).” 

That those who were bidden would not come is sadly attested to by John the Evangelist as he writes about John the Baptist: “There was a man sent from God, whose name was John. This man came for a witness, to bear witness of the Light, that all through him might believe… He (The Light) came to His own (Israel) and His own did not receive him” (John 1:6, 7, 11). We can hear the disappointment in the young Prince’s voice as He laments over those who have been bidden: “O Jerusalem, Jerusalem, ... How often I wanted to gather your children together, as a hen gathers her brood under her wings, but you were not willing!” (Luke 13:34 ESV).

To be continued

After spending over forty years in the dispensational doctrine, and having raise my children in that theological framework, I became a convinced adherent to a "kingdom" theology that recognizes the Church as the Israel of God, and that the first century actually saw the fulfillment of most of Matthew chapter 24. "Letters to My Children on Apostolic Kingdom Theology" is a compilation of twenty four letters written to my children explaining my journey. These "Letters" provide a systematic approach to Apostolic Eschatological study of Scripture. It is sure to interest all students of Scriptures.

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