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| 1 And it happened in one of the days those was teaching of him the people in the temple, and preaching glad tidings, stood by the high-priests and the scribes with the elders, |
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| 2 and said to him, saying: Say to us, by what authority these things doest you? or who is he having given to thee the authority this? |
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| 3 Answering and he said to them: Will ask you also I one word, and say you to me.
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| 4 The dipping of John from heaven was, or from men?
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| 5 They and reasoned among themselves, saying: That if we would say: From heaven he will say: Why then not did you believe him? |
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| 6 If and we should say: From men; all the people will stone us; having been persuaded for it is, John a prophet to be. |
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| 7 And they answered not to have known whence. |
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| 8 And the Jesus said to them: Neither I tell to you, by what authority these I do.
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| 9 He began and to the people to say the parable this: A man planted a vineyard and let out it to husbandmen; and went abroad times many.
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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 in season he sent to the husbandmen a slave, that from of the fruit of the vineyard they might give to him; the but husbandmen, having beaten him, sent 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 he proceeded to send another slave; they but also this having beaten and having dishonored, sent away empty.
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| 12 And he proceeded to send a third; they but also this having wounded cast out.
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| 13 Said and the lord of the vineyard: What shall I do? I will send the son of me the beloved; perhaps this seeing they will regard.
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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 Seeing but him the husbandmen, they reasoned with themselves, saying: This is the heir; come, we may kill him, that to us may be the inheritance.
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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 And casting him out of the vineyard, they killed. What then will do to them the lord of the vineyard?
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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 will come and will destroy these husbandmen those, and give the vineyard to others.
Having heard and they said: Not let it be. |
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 He but, having looked to them, he said: What then is that having been written this: A stone which rejected of builders, this has been made into a head 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 All the falling upon that the stone, will be bruised; on whom but it may fall, will grind to power him.
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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 sought the high-priests and the scribes to put on him the hands in this the hour; but they feared the people; they knew for, that to them the parable this he spoke. |
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 having watched they sent spies, feigning themselves righteous to be; that they might lay hold of him of a word, in order to the to deliver up him to the rule and to the 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: O teacher, we know, that rightly thou speakest and thou teachest, and not thou dost accept a countenance, but in truth the way of the God thou teachest. |
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| 22 Is it lawful for us to Caesar tax to give, or not? |
Is it lawful – According to the Law of Moses. R3853:2
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| 23 Perceiving but to them the craftiness, he said to them: Why me tempt you?
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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 you to me a denarius; of whom has it a likeness and inscription?
Answering and they said: Of Caesar. |
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| 25 He and said to them: Give you back then the things of Caesar, to Caesar; and the things of the God, to the God.
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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 not they were able to take hold of him of a word in presence of the people; and wondering at the answer of him, they were silent. |
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 Approaching and some of the Sadducees, those denying a resurrection not to be, 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: O teacher, Moses wrote for us, If any one a brother should die having a wife, and this childless should die, that should take the brother of him the wife, and should raise up seed to the brother of himself. |
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| 29 Seven now brothers were; and the first having taken a wife, died childless. |
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| 30 And took the second the wife, and this died childless. |
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| 31 And the third took her; in like manner and also the seven; not they left children, and died. |
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| 32 Last and of all died also the woman. |
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| 33 In the therefore resurrection, of which of them will be a wife? the for seven had her a 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 answering he said to them the Jesus: The sons of the age this marry and are given 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 those but having been accounted worthy of the age that to obtain, and of the resurrection that out of dead ones, 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 nor for to die more are able; like angels for they are, and sons they are of the God, of the resurrection sons being.
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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 That but rise the dead ones, even Moses declared at the bush, when he calls a 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 A God now not he is of dead ones, but of living ones; all for to him live.
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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 Answering and some of the scribes said: O teacher, well thou hast spoken. |
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 No longer and they presumed to ask him nothing. |
Durst not ask – Because it did them more harm than good. R5230:3
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| 41 He said and to them: How say they the Anointed a son of David to be?
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| 42 And yet himself David says in a book of psalms: Said the Lord to the lord of me:
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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 Sit thou at right hand of me till I may place the enemies of thee a footstool of the feet of thee.
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| 44 David therefore a lord him calls, and how a son of him is he?
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| 45 Hearing and all of the people, he said to the disciples of himself: |
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| 46 Beware of the scribes, those wishing to walk in robes, and loving salutations in the markets, and first seats in the synagogues, and first places in the 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 they devour the houses of the widows, and for a show long they pray; the so will receive greater judgment.
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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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