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