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| 1 And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders, |
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| 2 And spake unto him, saying, Tell us, by what authority doest thou these things? or who is he that gave thee this authority? |
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| 3 And he answered and said unto them, I will also ask you one thing; and answer me:
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| 4 The baptism of John, was it from heaven, or of men?
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| 5 And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then believed ye him not? |
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| 6 But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet. |
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| 7 And they answered, that they could not tell whence it was. |
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| 8 And Jesus said unto them, Neither tell I you by what authority I do these things.
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| 9 Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.
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Then – On the last day of his public ministry. R1982:2
Parable – Which the scribes and Pharisees perceived to be against them, and which the more angered them. R1982:3, 1795:3
So aptly did it represent their state of heart that its only effect was to arouse them to renewed energy to fulfill the final prediction of the parable (verse 15). R1795:6
The foundation of this parable is the very similar language of the prophecy of Isa. 5:1-7. R1795:3
A certain man – Representing God. R1982:3
A vineyard – Representing the Jewish nation as described under the same figure in Isa. 5:1-7. R1982:3, 1795:3
See also Psa. 80:14, 15; Jer. 2:21. R1795:3
To husbandmen – The divinely constituted religious leaders of the nation. R1982:3
Whose duty it was to instruct and lead in the right ways of the Lord, which they were miserably failing to do. R1795:6
Went into a far country – Left the vineyard thus prepared and equipped with every advantage to insure an abundant harvest, which he had a right to expect at the appointed harvest time, in which those addressed were then living. R1795:6
A long time – These husbandmen had this stewardship from the time of the exodus down to the time of the coming of Messiah, a period of nearly nineteen centuries. R1982:3
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| 10 And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty.
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At the season – At such times as it was proper to expect some fruit. R1796:1
At various seasons during the age, God specially looked for fruits of righteousness. R1982:5
A servant – His faithful prophets, who were lightly esteemed and illy treated. R1982:5
A prophet or teacher. R1796:1
That they should – The husbandmen, through their influence; for the rulers in Israel, because of their influence and power, were held specially responsible for the course of the nation, although this did not release the individuals from their responsibilities. R1796:1
The fruit – Gratitude, love, obedience, meekness and readiness of mind and heart in the end of the age to follow the further leading into the new paths of the greener pastures of the Gospel dispensation. R1795:6
Beat him – See Jer. 37:13-21; 1 Kings 18:13; 22:24-27; 2 Kings 6:31; 2 Chron. 24:20,21; 36:16; Acts 7:52; Heb. 11:35-38. R1796:1
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| 11 And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty.
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| 12 And again he sent a third: and they wounded him also, and cast him out.
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| 13 Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him.
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My beloved son – The Lord Jesus, who thus spake to them. R1796:1
They will reverence him – Though God knew it would be otherwise, it is so expressed to show the reasonableness of such expectation. R1796:1
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| 14 But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours.
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The husbandmen – The chief priests and rulers. R1796:1
Among themselves – They plotted privately and deceitfully. R1796:1
This is the heir – This man claims to be the king, the Messiah of the Jews. R1796:1
May be ours – Their desire to retain their prestige and power was the very object of the leaders in Israel in persecuting and finally crucifying the Lord. R1796:2
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| 15 So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them?
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And killed him – Crucified the Lord. R1796:2, 4678:5, 1982:6
Jesus foretold his own violent death. R5505:3
Similarly today, some high in nominal spiritual Israel "murder" the Lord's people, beheading them by ostracism and "arrows, even bitter words." (Psa. 64:3) R4678:6
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| 16 He shall come and destroy these husbandmen, and shall give the vineyard to others.
And when they heard it, they said, God forbid. |
Destroy – Cast those wicked husbandmen out of their offices. R1796:4
Jesus knew that the sin of the Jews would bring a penalty. R5577:5
These husbandmen – As such. They lost their prestige, power, honor and office; and many of them doubtless perished literally in the destruction of Jerusalem. R1982:6
God's judgments came upon the Jewish nation, and it was entirely overthrown in 70 AD. R5505:4
Unto others – Superseded by the more worthy apostles and teachers of the gospel of Christ. R1982:3
Give his favor to others than the Jewish nations; viz., the Gentiles. R1796:4
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| 17 And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?
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And said – Not wishing to leave them with the idea that their triumph would be lasting. R1796:4
The stone – The stone (Dan. 2:45) is symbolic of a supernatural power, "not made with hands," heavenly, divine; symbolic of Messiah and his Kingdom. R3359:4*
The builders rejected – But this would not hinder its exaltation in God's due time. R1982:6
"And he shall be for a stone of stumbling and for a rock of offence to both the houses of Israel." (Isa. 8:14) R1983:1
Is become – The prophecy of his own final triumph, even though they should kill him. R1982:6
The head of the corner – The building of God being referred to as a pyramid, of which the topstone is the chief corner stone. (Psa. 118:22; Zech. 4:7) R1982:6
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| 18 Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.
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Shall be broken – In stumbling over Christ at his first advent, the Jewish nation was indeed broken to pieces. R1982:6
The result of the stumbling of the nominal gospel church over this stone will be the same as in the case of the Jewish church: they will be broken, the whole institution will be disintegrated. R1983:4
"He shall be for a stone of stumbling and for a rock of offense to both the houses of Israel." (Isa. 8:14) R5817:1, 1983:1
It will grind him – When the Kingdom is established in glory and power, upon whomsoever this stone falls it will grind him to powder: it will utterly destroy him. R1983:4
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| 19 And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them. |
Sought to lay hands – Showing the wickedness of their hearts in strong contrast with that beauty of holiness which never more than on this occasion appeared more lovely. R1796:4
They perceived – That the great Teacher had read their hearts and was aware of their dark designs. R1982:6
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| 20 And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor. |
Hold of his words – By inducing him to openly endorse the secret teachings of the Pharisees that the Jews, as the people of God, ought not to pay taxes to other rulers. R3852:6, 3853:1
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| 21 And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly: |
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| 22 Is it lawful for us to give tribute unto Caesar, or no? |
Is it lawful – According to the Law of Moses. R3853:2
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| 23 But he perceived their craftiness, and said unto them, Why tempt ye me?
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Why tempt ye me? – "Why do you try to entrap me?"--It was utter folly for imperfect men to seek to entrap the perfect One. R3853:2, 104:2
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| 24 Show me a penny. Whose image and superscription hath it?
They answered and said, Caesar's. |
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| 25 And he said unto them, Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's.
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Which be Caesar's – "Tribute to who tribute is due." (Rom. 13:7) A266
The affairs of the world may be safely left with the world, under the Lord's supervision. R3853:3
When Caesar's laws conflict with the divine requirements, Christians are left no alternatives. R5929:2
Which be God's – Which we presented to him in consecration. R855:5
A lesson to the Lord's people to keep religious affairs separate and distinct from worldly politics. R2756:3
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| 26 And they could not take hold of his words before the people: and they marvelled at his answer, and held their peace. |
Hold of his words – "Grace is poured into thy lips." (Psa. 45:2) "All bare him witness and wondered at the gracious words that proceeded out of his mouth." ( Luke 4:22 "The words that I speak unto you, they are spirit and they are life." (John 6:63) "Never man spake like this man." (John 7:46) R1937:2
They marvelled – So wise, just and true were the Lord's words. R1937:3
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| 27 Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him, |
The Sadducees – Utterly lacking in any faith respecting a future life--believing that death ended all existence, forever. R3854:1, 915:3
Any resurrection – Greek, anastasis, is without the Greek article, and hence shows no emphasis--indicates no special peculiarity. R1512:1
They asked him – Trying to entrap him with one of their stock questions. Q588:2
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| 28 Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother. |
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| 29 There were therefore seven brethren: and the first took a wife, and died without children. |
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| 30 And the second took her to wife, and he died childless. |
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| 31 And the third took her; and in like manner the seven also: and they left no children, and died. |
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| 32 Last of all the woman died also. |
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| 33 Therefore in the resurrection whose wife of them is she? for seven had her to wife. |
In the resurrection – The Scriptures disclose that the world's resurrection (Greek, anastasis, raising up) will be a gradual work covering a period of a thousand years, and not a momentary work as the Sadducees and others supposed. R915:3
Showing that the word anastasis does not always mean raised to spiritual life. R92:6
The resurrection (lifting to perfection) of the Gospel Church will be an instantaneous or momentary work, but the world's resurrection will keep pace with their obedience under their trial. R915:3
They did not ask, To which will she be wife in heaven or purgatory or eternal torture, for neither Jesus nor the Jews held any such teaching. Q588:2
Whose wife – They were trying to prove that if a resurrection should take place, it would produce an endless tangle by reason of mixed and confused social arrangements. R915:3
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| 34 And Jesus answering said unto them, The children of this age marry, and are given in marriage:
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Jesus answering – Our Lord avoided giving them a direct reply, perhaps because it would have required a long discourse for which they were unready, perhaps because the time for such information was not yet due. R1509:6
Marry – Marriage means merely the union of male and female, recognizing each other as one. R4914:2
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| 35 But they which shall be accounted worthy to obtain that age, and the resurrection from the dead, neither marry, nor are given in marriage:
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Shall be – Showing that these referred to were not yet accounted worthy; that some future trial must be undergone by them which would demonstrate their worthiness to attain the resurrection. R915:6
In death no progress can be made in attaining or being counted worthy. Thus Jesus' words teach a future trial for mankind in which the woman and seven husbands who were already dead, and who were not believers in Christ, may have a part. R915:6
Accounted worthy – It is an open question as yet whether the woman and the seven husbands will be accounted worthy of that age, worthy of resurrection--of being raised up again to the perfection lost in Adam, and entering the everlasting state. The worthiness or unworthiness of each will be demonstrated by their conduct when awakened from death. R1107:1, 2
The trial of the Millennial age will be so complete and the lessons of obedience so well impressed upon men that only the "worthy" will attain to the condition of perfection. R916:1
Extremely few, a "Little Flock," are counted worthy to attain that world and the "better" resurrection in advance of the Millennium. The great mass of mankind will come forth unto a "resurrection by judgment." It will remain for them to prove themselves worthy of perfect life. F712
No doubt, referring to the spiritual resurrection. R1510:1
The resurrection to spiritual conditions is in Scripture designated as special, the first resurrection. It is also frequently designated, as here, by the article the (very noticeable in the Greek text, but less so in our English translations). R277:3, 205:6, 194:6
We at one time held the view that the resurrection here referred to was the First Resurrection. But, if so, the Greek word translated resurrection should be emphatic. On critical examination we find that anastasis, as here used, is not specially emphasized. R915:2
Leaving the question of human conditions during the period of "resurrection by judgment" for amplification under other Scriptures. R4411:3
In this statement our Lord omits any reference to the masses of the world and their opportunities for restitution to human perfection through a judgment-resurrection, a resurrection depending upon their cooperation. R1510:1
As we examine the context it is evident that not the resurrected condition of the Church is discussed, but the resurrected condition of the world. R915:3
We cannot understand our Lord's words to apply to the saints who will share in the first resurrection, for the inquiry and conversations were regarding another class, and by another class. R1107:1
Only those willfully opposed to righteousness when clearly seen, will be condemned as unworthy of life; and such as then die, will die the second death. R1107:4
To obtain – Attain. R915:2
Gradually. Q588:3
To attain to the resurrection seems to mean progressing until they reach the full resurrection. Q462:3
Those who will walk on the highway of holiness must "go up thereon." (Isa. 35:9) F713
That world – Age. R915:5
Our Lord's answer steps right over the Millennial age or period of attaining perfection (resurrection). R915:5
He does not explain how it will be during the Millennial age, while the race is being awakened, but points his words to "that age" of perfection which will follow the Millennium of testing. 1107:1
All who attain that age will be worthy, because all not counted worthy, the great Judge will cut off, destroy from amongst the people. R916:2
The resurrection – Turning the subject away from the suppositionary case suggested by the Sadducees, our Lord took occasion to drop a word of instruction respecting the first or chief resurrection--the resurrection of the blessed and holy. (Rev. 20:6) R1509:6
Here, and in verses 33 and 36, anastasis has the Greek article, showing emphasis and showing the first or special resurrection. The emphasis, when used with anastasis always marks the statement as relating to the chief or spiritual resurrection. R1512:2
From the dead – Out from dead ones. The emphasis on "resurrection" and "dead" here, intensified by the expression "out from dead ones," leaves no room for doubt that the Lord referred to the first resurrection. R1510:1
Neither marry – Marriage is an arrangement that God instituted for the very special purpose that a race might be produced, and with the human family only. R4914:2, 916:2; OV383:2
When the Church shall be changed, all the peculiarities of male and female will be obliterated. Mankind will be sexless when perfection shall have been reached. R4914:3
When the great plan of God shall be completed by bringing restitution to the world, this restitution will bring humanity to that condition in which Adam was previous to the separation of the woman from him. R5900:1
When, by the end of the Millennium, the world shall have come to the place where Adam was originally, then all necessity for the male and female condition for the propagation of the race shall cease, and they will be like unto the angels in that respect. Q203:1
As Adam originally possessed all the qualities of character, masculine and feminine, so humanity, when fully restore to the image and likeness of God, will re-attain perfection of individuality. Sex divisions will then be no more. PD9/16
Thus man will receive again that which was taken from him originally, represented by the rib. (Gen. 2:21) R4914:5
God chose to make the man perfect in himself at "first," and then to sex him into twain for an intimation and illustration of what the race shall be when God's plans concerning it are fulfilled. R916:3
In producing a race from one, who in trial would represent all, one also might redeem all. Thus God prevented the creation of a companion and made proper the division of the one into two. R916:3
The figure of husband and wife is used frequently to represent the union between the Lord and the Church, but in no case to represent anything akin to motherhood on the part of the Church. On the contrary, the figure generally used in reference to the period beyond our union represent the twain as one--Head and Body. R916:6
Given in marriage – Isa. 65:20,23 seems to indicate that child-bearing will continue for some time, at least, into the Millennial age, if not up to within one hundred years or thereabouts of its close. R4411:2
As to what will take place during the Millennium, I could only give you a guess, because there is no Scripture on the subject. My guess would be that this matter [marrying] would gradually be getting less and less. Q462:3
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| 36 Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.
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Neither can – The Common Version says, they are like angels, neither can they die any more, and that is the way I think it is intended to be read and understood. Q202:5
We prefer will, or may, rather than can as the translation of the Greek word dunamis, because it gives the thought of the text more clearly. R916:3
Applicable both to the Church and to the world. Applicable to the Church first, because it is dealt with first. Q202:5
Neither will men die any more, for they will be perfect. Q203:1
When we are spirit beings we will not die any more. If we have immortality we cannot die any more. And we would be like angels, for the angels do not marry and the Little Flock, in the resurrection will not be male or female. Q203:T
The resurrection to the immortal condition; "on such" the second death hath no power (Rev. 20:6). All the balance of mankind are to be raised, but "every man in his own order." R194:6, 170:2*, 145:3*
Equal unto the angels – Sexless. Q588:3
In regard to sex and freedom from death. R916:4
The word "equal" here is a poor translation. The sense is "like." See Diaglott and Young's Translation. R916:1
While men and angels are of different natures, they will be alike in some respects. R916:1
There is no arrangement in God's plan to have any on the spirit plane either male or female. R4914:2
Angels are surely meet companions for each other, yet not male and female. R916:3
Angels are probably without sex, neither male nor female. Man, as originally created in God's image, was probably the same in that regard, like unto the angels. R916:2
Males and females will all lose their distinctive features, and become again as Adam was in the beginning--each complete in himself--when the earth shall be filled with people. God does not design to over-fill the earth, simply to fill it. R5900:1, 5141:1, 916:2
At the close of the Millennial age, all having been gradually perfected, each sex will, in their development, have taken on more of the qualities of the other. R4914:3
The division of Adam into two parts, male and female, left the headship with the male, but deprived him of some of his sympathetic qualities. His wife, predominating in the sympathetic tendencies, had in her perfection less of the masculine and aggressive traits. R5141:2
Man never was an angel and never was intended to be an angel. Man is of the earth, earthy. R4914:2
Children of God – Only those who bear his image and are in harmony with him does he recognize as his children. Others, impure and disobedient, who bear the image of Satan, are called "children of wrath," "children of the devil," etc. R916:4
Angels are called "sons of God," and Adam in his first estate (sinless) is called a "son of God." R916:4
He will not recognize them as children until the "worthy" ones have been perfected (raised up to perfection) in the end of that age. R916:5
To be recognized as God's child is to be recognized as one entitled to the "liberty of the sons of God"--freedom from pain, death, etc. R916:5
Of – By. R915:5
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| 37 Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.
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The dead are raised – Are to be raised. E352; R2198:1
God of Abraham – The God who had made promises to these would surely fulfill them; implying that from the divine standpoint they were not extinct, not annihilated. R2805:4
In saying, "I am the God of Abraham," etc., he speaks not only of things past as still present, but also of things to come as if already come to pass. (Rom. 4:17) R1881:3; PD32/44; Q211:4
Their God in a prophetic sense, in view of what he intended to do for them. R4657:1
Not given as proof that the patriarchs were in heaven or alive somewhere, but a proof that the dead would rise. R5207:2, 3854:4; CR374:2
Our Lord was combatting the theory of the Sadducees that there will be no resurrection. R5108:2, 5207:2, 3854:4; E352; CR374:2
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| 38 For he is not a God of the dead, but of the living: for all live unto him.
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Not a God of the dead – The extinct, for whom no future is designed. R2198:1
If there were no resurrection, God could not have spoken of them as he did. But this does not prove that the patriarchs were in heaven at the time, for Jesus distinctly tells us that at the time in which he was speaking no man had ever ascended into heaven (John 3:13). R5207:2, 2805:5
If Abraham, Isaac and Jacob were dead in the sense that the beast is dead, God would never have spoken of them in this manner. (Exod. 3:6) R5108:3, 4160:5, 1881:3
Of the living – Not that Abraham, Isaac and Jacob were not dead, but that there would be a resurrection for them. R2805:5
Because of this, our Lord spoke of death as a sleep, in view of the awakening in the morning of the resurrection. R1631:6
God purposes their awakening, and speaks of the present condition of Adamic death as merely a suspension of life, and not as annihilation, extermination, extinction. R5041:4
Not the Ancient Worthies alone, but the rest of the world live unto God in the same sense, although they were not counted acceptable to him. R5073:2
All live unto him – In Christ, who ransoms and justifies all. R666:6
In view of the new source of life which will in due time reach and restore all. R875:3*
God's plan for a resurrection is fixed. Those whom men call "dead" "all live unto Him"--from God's standpoint they only "sleep," and are not destroyed. E352; R5611:5; HG333:5; PD32/44
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| 39 Then certain of the scribes answering said, Master, thou hast well said. |
Thou hast well said – As a result of this lesson, the Jews thereafter spoke of their dead as "asleep" and "waiting for the morning" to be "awakened." R2198:1
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| 40 And after that they durst not ask him any question at all. |
Durst not ask – Because it did them more harm than good. R5230:3
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| 41 And he said unto them, How say they that Christ is David's son?
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| 42 And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand,
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The Lord – Jehovah. E129; R1411:1, 379:5
Said unto my Lord – Greek, adon, master, ruler, the resurrected Christ. E49, E129; R1411:1, 379:5
On my right hand – In the position of favor and power. A92
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| 43 Till I make thine enemies thy footstool.
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| 44 David therefore calleth him Lord, how is he then his son?
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| 45 Then in the audience of all the people he said unto his disciples, |
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| 46 Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;
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Beware of the scribes – He needed not that any man should testify of them, for he knew what was in them. R1696:4
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| 47 Which devour widows' houses, and for a show make long prayers: the same shall receive greater condemnation.
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Devour widows' houses – By bidding them in at forced sale. R3316:2
Take advantage of widows to accumulate property for themselves. R5389:3, 5338:6, 4795:2
You do not "love thy neighbor as thyself" (Lev. 19:18), to assist the poor, the widow and the fatherless. R4795:2
Violating God's law of justice, love and mercy. R5338:6
Jesus denounced such religion and mammon-worship as hypocrisy. R3047:4
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