| Scripture |
Expanded Comments |
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| 1 And Jesus answered and spake unto them again by parables, and said, |
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| 2 The kingdom of heaven is like unto a certain king, which made a marriage for his son,
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Kingdom of heaven – Not an earthly kingdom, but a heavenly one; whose ruler, the glorified Christ, will not be an earthly king, but a heavenly being of the highest rank. R5510:2[R5510]
The parables of Jesus about the Kingdom of Heaven seem always to refer to the Church militant--the living, mortal phase of the Church. R58:2*[R58:6*]
Like unto – Actually we are not called to be guests at the marriage supper of the Lamb; but we are called to be the Bride, though in some respects we must be like these guests. C198[C198]
A certain king – Jehovah. R5510:3[R5510], 4679[R4679]; C198[C198]
Made a marriage – As Messiah is to be the great King of earth, during the period of his Mediatorial reign, it is the Father's good pleasure that he should have a Bride. R4679:2[R4679]
For his son – Our Lord Jesus. R5679:2, 5510:3[R5510]; C198[C198]
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| 3 And sent forth his servants to call them that were bidden to the wedding: and they would not come.
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Sent forth – During the three-and-a-half years of our Lord's ministry. R2301:1[R2301]
Nowhere is Jesus represented as calling his own Bride. R4679:2[R4679]
Servants – John the Baptist and his disciples. R5510:5[R5510]
To call them – This parable shows three divisions, or parts, in the one call which gathers the guests. R2300:3[R2300]
The Jewish people, the first invitation. R2301:1[R2301], 4679:2[R4679], 343:2[R342]
The Jews had been invited to this high honor from the time of the giving of the Law Covenant at Sinai. R4679:2[R4679]
The call first reached the priests, scribes, Pharisees and the Doctors of the Law who sat in Moses' seat. (Matt. 23:2) R342:6[R342]
That were bidden – The Jews had the first opportunity for joint-heirship with Messiah in his Kingdom. PD59/70[PD59]
During the Jewish age God had, through the Law and the prophets, informed Israel, his friends, of his intention to have such a feast. NS317:5[NS317]
They would not come – To the first call none seem to have responded, save the servants only who bore the message. R2301:2[R2301]
"He came to his own and his own received him not." (John 1:11) R51:5[R51*]
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| 4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.
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Again – During the three and a half years following the crucifixion. R2301:1[R2301]
The second invitation, after their house or nation was left desolate. R2301:1[R2301]
Other servants – Jesus and his disciples. R5510:5[R5510]
The disciples at first were simply justified men; but on and after Pentecost, they were new creatures, begotten of God. (1 Pet. 1:3) R343:2[R343]
Which are bidden – Previously bidden, who had, during the three-and-a-half years of our Lord's ministry, refused to come. R2301:1[R2301]
The second call is not to the righteous and prominent among the Jews, but to the morally and mentally poor, blind and naked. R2301:2[R2301], 342:6[342]
Prepared my dinner – The good things pertaining to the spiritual phase of the Kingdom of God. R1957:3[R1957]
"O taste and see that the Lord is good." (Psa. 34:8) R1957:5[R1957]
He came in the flesh to a fleshly typical bride; the marriage feast was prepared. R70:1*[R70*]
This comprehensive statement of readiness could not be made in the first invitation, before our Lord's death. R2301:2[R2301]
Fatlings are killed – The ransom price has been paid. Our Lord himself was the bullock slain. R2301:1
Come unto the marriage – Only by consecration could anyone have the right to be at the banquet, as a member either of the Bride or of the Great Company. R4525:5
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| 5 But they made light of it, and went their ways, one to his farm, another to his merchandise:
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One to his farm – Coming to this feast involves the leaving or sacrificing of earthly aims and pleasures. R343:4
To his merchandise – The cares of this life: business, politics and religious schemes of their own concern. R4679:3
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| 6 And the remnant took his servants, and entreated them spitefully, and slew them.
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Entreated them spitefully – Imprisoning the King's messengers, the apostles, and slew some of them. R2301:3
Slew them – Jesus was slain; his followers were evilly treated and slain. R5510:6
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| 7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.
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He was wroth – Indignant. R3833:6
His armies – The Roman armies. R4679:4, 5510:6
Those murderers – The refuse, chaff, of the Jewish nation. R2301:3
Burned up – Utterly destroyed in the end of the Jewish harvest. R2301:3
Their city – Government, nation. R2301:3, 4679:4
Jerusalem, in AD 70. R4679:4, 5510:6, 343:3
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| 8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.
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| 9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.
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Go ye – The servant, the Body of Christ. R343:1
Into the highways – Among the nations, the Gentiles, outside of Israel; the third invitation. R2301:4, 4679:4, 5510:6, 343:3; PD59/70; NS317:6
As many as – The parable does not teach that all heard the invitation to the feast. History demonstrates that it was only a comparatively small proportion of humanity. NS317:6[NS317:6]
Ye shall find – Not to intercept all the people in the highways, but merely to urge upon those they met the great privilege of the open door to the wedding feast. R5511:1
Bid to the marriage – The third division, the call of the Gentiles. R2301:4
"Going in to the wedding" is not the translation of the living into immortality, but coming into a position of expectation which may be lost on account of lacking certain qualifications. R58:5*
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| 10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.
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Gathered together – The servants gather, but the king sifts out those unfit for the Kingdom. R58:5*
Both bad and good – Suitable and unsuitable. "Gathered the good into vessels, but cast the bad away." (Matt. 13:48) R2301:4
The call has attracted some naturally very fallen, as well as some better favored by nature. R4679:5
Not all saintly: "Not many wise, mighty, noble: but God hath chosen the foolish, weak, base, despised, things which are not." (1 Cor. 1:26-28) R5511:1
The wedding – To the ante-chamber of special preparation, into the light of present truth where we feast already on the prospect before us, in the brilliant light of the clear unfolding of truth now due. C199
Here is food to satisfy every longing, more and better than we could ask or think, a spiritual feast of future good things, joys and pleasures in the presence of the Lord. R343:1
Imagine the provisions for their entertainment, the reception rooms, the brilliant illumination, corresponding to the blessings received now by the living members of the consecrated Church. The light has been turned on since 1874. R2303:3; NS319:1
Furnished with guests – a definitely fixed number; every place filled. R5511:1
The number of guests was limited. It was the same number originally intended when the offer was made to the Jews alone, 144,000. NS318:2
This number of guests had been found before the King came in to make the inspection. R2301:5
The filling up of the elect, predetermined number which shall constitute the joint-heirs in the Kingdom by becoming the bride, the Lamb's wife. R2301:4
To be in the light while the wedding process is due is the privilege of the living generation, and because of this they are called guests. R58:4*
There would be no room for any to enter since 1878 were it not for casting out those not worthy. R2302:6
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| 11 And when the king came in to see the guests, he saw there a man which had not on a wedding garment:
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And when – In 1878 and since. C204; R2301:5, 41:1*
As the parable relates the history of the living phase of the gospel church, this closing scene must refer to the condition of those who are "alive and remain." (1 Thess. 4:15) R49:2*
We should expect, especially since 1878, various no-ransom theories--"denying the Lord that bought them." (2 Pet. 2:1) R2302:5
The king – Jehovah himself, through the exhibition of divine justice in some manner. R5511:2
Or, Christ, for at his coming he is invested with kingly authority by the heavenly Father (as indicated in the parables of the Pounds and Talents). R5511:2
Here our Lord Jesus at his second advent. NS318:3
We believe our Lord assumed the office of King in April, 1878. R2301:5, 343:5
Came in – The parallel in time to our Lord's typical assumption of the office of King of the Jews. C204
Just before the feast. C204
Now present to gather out of his Kingdom "all things that offend" (Matt. 13:41) and to gather unto himself his jewels, his bride. (Mal. 3:17) R1937:1
The invisible, but present, King. C202
Just prior to the marriage, pointing to the exact time in which we are living, the harvest of the Gospel age, just preceding the marriage of the Lamb. R954:5*
To see the guests – This parable shows the character of the readiness required, and also the individual inspection which rejects some and accepts others. C198
An inspection just prior to the feast. R5511:2
The inspection of the guests is the last thing prior to our change. R180:5*
A testing among those who have heard and recognized the harvest message. C197
"Judgment must begin at the house of God." (1 Pet. 4:17) R2301:6
Showing a trial, shaking, inspection and casting out of some after the Bridegroom comes. R40:3*
At his second advent, Christ will himself inspect all those who pose as his faithful servants. R5511:2
After the King comes and inspection is due, we should not be surprised if there is a sifting out instead of a gathering in. R58:6*, 41:5*
As none could enter without a wedding garment, an acknowledgment of the merit of Christ's sacrifice, so none could remain without maintaining their standing of confidence in Christ. R4679:5
This thought of inspection at the end of the Gospel age is also in the parables of the drag net, the wheat and tares, the wise and foolish virgins and the pounds and talents. NS318:3
The Body of Christ is represented as wise virgins, as servants waiting for their Lord's return from the wedding, as guests to a wedding, and as a bride--distinct and separate illustrations which must not be blended. C197
He saw – God, through the exhibition of divine justice in some manner; or Christ, now invested with kingly authority by the heavenly Father. R5511:2
There – We need not look for him amongst those who are in the outer darkness and who have not seen the inner light of the feast. NS319:1
A man – A class, rejecting the wedding garment. R5511:3, 4525:3; C204
A small class. R343:6
A very limited class, all of whom once appreciated the ransom and, under its favor, entered into the special light of the harvest time. C204
A class which, because of headiness and lax consecration, are led eventually to deny the ransom--the necessity, value or merit of the atoning sacrifice of Calvary--and appear at the feast in the filthy rags of self-righteousness. R2302:1, 2, 5511:4; C201
Which had not – Repudiated his contract to be dead with Christ, to drink of his cup, to go to him without the camp, bearing his reproach. R4548:4, 4525:5,6; Q339:3
Repudiation of the sacrificial work of Christ. R4548:4
Repudiation of the nuptial contract, to suffer with him. Q734:3
Rejected Jesus as Savior, Redeemer, Atoner for their sins. R5511:4
God takes note of anyone professing loyalty, yet disregarding the merit of Christ's death. R5511:2
Such seem to lose sight of their personal unworthiness, as well as of the Lord's unblemished perfection. C200
All who attend this wedding must have on the wedding garment, must be covered with the merit of Christ's righteousness. R5511:1
For anyone to appear at the wedding without the robe would imply that he had taken it off; for no one was admitted without the robe. R5511:2
Indicating that, though the robe was given him, he preferred his own clothing and considered it better than that provided. R954:4*
All Christians who cast away their confidence in the sacrifice of Christ and accept Evolution theories and Higher Criticism take off the wedding garment. R4679:5
Professed ministers of Christ, as well as agnostics, declare that, while they accept Jesus as a teacher, they totally reject the covering of his robe of merit. NS318:5
This rejection of Christ's ransom-sacrifice first made its appearance amongst those in the light of present truth in the summer of 1878. C202
Contrary to the rules of such a feast. NS318:4
A shameful impropriety, significant of pride and of disrespect for his entertainer. C198
A wedding garment – The imputed righteousness of Christ, justification. It was the Jewish custom to provide white linen robes for all the guests. C198; R4525:3, 4998:4, 5197:6, 2301:6; Q490:2, 507:6; NS318:4
At a Jewish wedding, we cannot imagine the offering of robes to passers-by who merely have knowledge that a wedding is in prospect. Q734:1
Clean and white, representing the absolute purity and spotlessness of our Lord's holiness; each is to "keep his garments unspotted from the world." (Jas. 1:27) R2160:2
Covering his own garments. Thus all at the wedding were on an equal footing as respects dignity because they were the guests of the host. R5511:2, 2301:6, 343:3; NS121:4, 318:4
Covers all the blemishes of the most imperfect as well as those of the least imperfect. R4679:5
The robe does not cover sins of the new mind. If the new mind were disloyal to God, it would cease to be a new mind. R4842:4
New creatures in Christ Jesus are all on a common footing because of Christ's robe. There is no difference respecting previous conditions, bond or free, male or female. (Gal. 3:28) R2301:6
The robe of justification which becomes ours at the time of consecration. Given, not to the old creature, but to the new, to cover the blemishes of its imperfect body. R4842:1, 5855:3, 4525:5, 5902:3; Q507:6
Represents more than justification--consecration, sanctification, to suffer with Christ, to drink of his cup, to be baptized into his death. R4525:5
An acknowledgment of the merit of Christ's sacrifice. R4679:5
To make one suitable, no matter how mean, degraded, ignoble by nature. R5511:1
Given only to those who accepted the invitation and entered in through the door. R4525:4
The acceptance and putting on of the garment symbolized consecration and its acceptance. R4525:5
Represents a faith relationship with God through Christ's merit. PD59/70
Signifies our entrance into the family of God, as members of the Church. R5960:4
Also beautifully pictured as the bridal robe. (Psa. 45:13,14) R5197:6
"Fine linen, clean and white" with which the Bride is clothed. (Rev. 19:8) It is not limited to theology, but must include character. R50:2*
Do not let anyone think that theology is a garment; we must be clothed with righteousness. R50:4*, 41:5*
Each may embroider his own with good works. C199
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| 12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.
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Friend – Comrade. C202
How camest thou in – A gentle but forcible reminder that the wearing of the robe was the very condition of admission to the favors enjoyed, and that he had been provided one gratis. C202
Wedding garment – Christ's merit, the covering he provides for his own. Q732:2
Inferring that he had taken it off. Q732:2
Symbolizing a repudiation of the sacrificial work of Christ, or a repudiation of our nuptial contract, to suffer with him. Q734:2
He was speechless – For he did not come in without it. C203; R5511:4, 2302:1; Q732:2
No one ever came to a knowledge of Christ's presence and other deep things now due who did not have on the robe at the time. C203, C202
He could make no defence, he was guilty. NS318:5
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| 13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.
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Said to the king – Let none be in haste to judge his brethren; the Lord is judge, and he will decide who is or is not possessed of the wedding garment. R58:6*
Bind him – By the presentation of the truth in contradistinction to the error, the influence of the truth being the restraining influence circumventing the error--a duty of all who see the truth. R2302:4[R2302]
Restrain his influence by thoroughly answering his arguments. R1453:5
Making an example of such before the company of the consecrated. C203
By putting others on their guard, thus restraining their influence on the Church. R954:6*
Restrain him from making further progress toward the feast. C201
Hand and foot – Take away all his influence. C203
It would not be optional; the Lord would force such a one out of the light. Q199:4
Implies that such may desire to resist and have a preference for the light, but that none will be permitted to enjoy it except those appreciating the robe of Christ's righteousness and wearing it. NS319:2
Take him away – He cannot occupy any place in the Kingdom, whatever other blessings he may or may not get at the hands of the great King to whose grace he does despite. NS318:6
Since some would be cast out after the full number was chosen, and since the elect number must be complete, there must be a way of bringing in others to replace those cast out. R2676:5
For each one of those cast out of the light and the privilege of the feast, there is an opening, an opportunity, for another to take his place and crown. R2302:6
These stand condemned of "counting the blood of the covenant wherewith they were sanctified" and accepted as a common or ordinary thing. (Heb. 10:29) C201
Cast him – Reject such a one from any fellowship which would mark him or her as a brother or sister in Christ. R1453:5, 954:5*
As manifestly unfit to be a member of the Bride of Christ. R5511:4; PD59/70
Into outer darkness – From which he originally came in. R1698:4[R1698]
Out of the light of present truth entirely, to share in the anguish and vexation of the great time of trouble. C201, C203; PD59/70; Q732:2
Expelled from the privileges enjoyed and the light and blessings afforded to this favored class, into the outer darkness of the world, and of nominal Christianity; in confusion, in bewilderment. R4679:5, 5511:5, 5949:1, 2302:4; Q199:4, 732:2; NS319:1
Such must first have been in the light of harvest truth, and consequently have a greater responsibility and penalty than those who never enjoyed such favor. C203
Taking away the knowledge and joys represented by the wedding-chamber light. R5511:5
Prefigures the fate of all who reject the efficacy of the sacrifice of Christ. PD59/70
When their lamps went out, the foolish virgins were in this darkness. R88:5
Even that which they have is taken from them. (Matt. 25:28) R41:5*
The darkness of human reasoning, undirected by God's Word and unsquared by his revealed plan of ransom and restitution. C203
We are not to waste sympathy on those who depart. When the Lord has put any out of the light, we cannot hope to bring them back. R5949:1, 1860:6
Darkness: not the interior of a blazing hell. R2302:4; Q199:4, 732:2
Not eternal torment or hell-fire; outer darkness and inner fire would be opposite thoughts. R2302:4, 5511:4; Q199:4
There shall be – Shortly. R2302:4
Weeping – They thought they were ready for the marriage and were bitterly disappointed. R49:3*
By and by they will realize with chagrin their loss of the Kingdom. PD59/70[PD59]
Gnashing of teeth – Great disappointment, sorrow, pain, trouble and anguish throughout Christendom. R3771:4[R3771], 5511:5[5511]; CR253:3[CR253]; PD59/70; Q732:2[Q732]
Signifying chagrin, disappointment, savage animosity; as in the case of Stephen, "They gnashed on him with their teeth." (Acts 7:54) R4329:1; PD59/70[PD59]; Q732:2[Q732]; NS317:3
Representing the great time of trouble. R4679:5, 2302:5; Q732:2; NS319:3
The expression "weeping and gnashing of teeth" occurs altogether seven times in the New Testament. NS317:2[NS317]
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| 14 For many are called, but few are chosen.
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Many are called – Not all have been called. R2302:5
With the heavenly calling, after being justified. R4078:2; CR131:6
To the high calling of joint-heirship with the Redeemer. CR131:6
The Jewish nation was called, or invited, to the wedding and failed, except the few "Israelites indeed." R5511:5, 5435:3, 2302:5
But not so many respond to the call. NS654:5
But only those who have the ear to hear. NS331:4
Merely many in proportion to the few who will constitute the elect; not many as respects the whole number of our race; but, on the contrary, few. HG746:1[HG746]; NS373:6[NS373:9]
The call has reached millions during the last 18 centuries, but comparatively few have cared to accept the invitation. R2302:5
They may rejoice with the few but, refraining from a full consecration of themselves, they can not be of them. NS294:3
But few – Few prove worthy of the favor to which they have been called. C214
Because few of the justified ones make the necessary consecration. R4078:2
Because only the few will have the characteristics demanded by the Lord's call and selection. NS294:3
Thus all of the called ones should be deeply interested in ascertaining the conditions which determine their acceptance with the Lord as his chosen. NS372:1
Unlike the Millennial feast, this dinner is not for all people, but for the few selected from among the many invited in the present age. R342:3
Because nothing connected with the call is compulsory. R4138:6
Are chosen – Begotten of the holy Spirit and adopted as spirit-begotten sons of God. R4078:3
We have been invited, we have accepted, our names have been enrolled and we have been given the white garment that we may enter in. CR301:2
Of the few elect, there will still be a class not properly appreciative which will be cast away. R5511:5
The "called" who fulfill their consecration become the "chosen." R1151:5*
Of those who accept, the Lord makes the choice. He rejects all who do not accept the invitation and all its privileges as a grace, a favor. R2302:6
Elected is from the same Greek word. R3586:3
This does not mean that all the remainder will be eternally tortured. R5511:5
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| 15 Then went the Pharisees, and took counsel how they might entangle him in his talk. |
The Pharisees – Who secretly taught, in a general way, that the Jews, as the people of God, ought never to pay taxes to other rulers. R3852:6
Worldly-wise and spirit-blind. R5512:3
Who opposed Jesus because he did not acknowledge them. They did not like him to criticize them for the hypocrisy of their claims to be perfect, or for their lack of sympathy with the poor. R4687:1; Q273:3
The triumphal entry awakened fear in the minds of the Pharisees. R4687:1
Might entangle him – Either for counselling sedition for declaring taxes illegal or, if he declared tribute lawful, alienating the sympathy of the multitudes. R4687:1, 5512:3, 3461:1; Q273:6
They strove to turn away the sympathy of the people from the Great Teacher by catching him in his words. R4687:1, 5512:3; Q274:1
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| 16 And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men. |
With the Herodians – Ishmaelites, not Jews at all. R2756:2
Who took sides with Herod and stood firmly and publicly for the suzerainty of the Roman Empire. R3853:1
Thou art true – They artfully endeavored to ensnare the Master by complimenting him. R4687:2
All of the complimentary remarks stood to his credit in the minds of the common people. Q274:1
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| 17 Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not? |
Tell us – The most contrary theorists are ready to cooperate with each other in opposition to the truth. R2756:2
Is it lawful – According to the Law of Moses. R3853:2
Tribute – The Jews held the idea that they, as God's Kingdom, must not pay tithes to any earthly government. R4687:1
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| 18 But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?
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Why tempt ye – Why do you try to entrap me? R3853:2
Me – It was utter folly for imperfect men to seek to entrap the perfect one. R104:2
Ye hypocrites – Why do you veil your base designs under guise of speaking for the truth? R4687:2; Q274:1
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| 19 Show me the tribute money.
And they brought unto him a penny. |
Tribute money – Literally, the census coin in which the tax was to be paid. R4687:2; Q274:1
A denarius, the usual wage for the day laborer, corresponding in value to about seventeen of our cents. Q274:1; R4687:2
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| 20 And he saith unto them, Whose is this image and superscription?
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| 21 They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's.
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Unto Caesar – Jesus and the apostles taught the Church to obey laws and to respect those in authority because of their office, even if they are not personally worthy of esteem. A266
In all matters that do not conflict with our own personal liberties and conscience we are to recognize the official position of those who are governing the world. R3778:2
But when his laws conflict with the divine requirements, Christians are left no alternative. R5929:2
The Master's followers were instructed not to be seditious, but thankful, holy, happy and subject to the powers that be, recognizing them as ordained of God and not merely of men. R5512:6
In Jesus' case, all earthly authority was exercised by his personal inferiors, even though they were his legal superiors; yet he was loyal and faithful to them. R4809:2, 1114:4
Showing the falsity of the charge before Pilate that he prohibited the payment of tribute. (Luke 23:2) R1810:1
Which are Caesar's – "Tribute to whom tribute is due." (Rom. 13:7) A266
The affairs of the world may be safely left with the world. R3853:3
If Rome ruled, Rome needed to be supported; and the method of support was, properly enough, through taxation. R5513:1
We must not render unto Caesar the things of God. R5513:4
That are God's – Every talent and power we possess ought, by right, to be used in the service of our Creator and for his praise. R5513:1
A lesson to the Lord's people to keep religious affairs separate and distinct from worldly politics. R2756:3
If we have changed our allegiance from this world to heaven, we are aliens and not citizens of this country, and should claim and use only such favors as are accorded to aliens. We should not vote or hold public office. R424:3
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| 22 When they had heard these words, they marvelled, and left him, and went their way. |
They marvelled – Mark the wisdom of Jesus' replies when they sought to entrap him in his words. R575:2
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| 23 The same day came to him the Sadducees, which say that there is no resurrection, and asked him, |
Sadducees – Agnostics, practically unbelievers, of the wealthier, more respectable class. R4687:3, 4986:3, 3854:1, 5079:5; Q273:3, 594:3
Who opposed Jesus because, from their standpoint of unbelief, he was a fraud and was gaining influence with the people, which they feared would disturb the peace with the Roman Empire. R4687:1; Q273:4
The triumphal entry produced fear in the Sadducees. They worried that the common people should become so aroused as to involve their nation in some strife with the empire. R4687:1
Resurrection – Here without the Greek article, showing no emphasis, indicating no peculiarity. R1512:1
And asked him – One of their stock questions. R4687:3; Q594:3[Q594]
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| 24 Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. |
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| 25 Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: |
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| 26 Likewise the second also, and the third, unto the seventh. |
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| 27 And last of all the woman died also. |
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| 28 Therefore in the resurrection whose wife shall she be of the seven? for they all had her. |
In the resurrection – Not in heaven or purgatory or eternal torture. Neither Jesus nor the Jews held any such teaching. R5079:5, 4687:3
Probably referring to the anastasis of the future in contrast and distinction from any temporary awakening of the present time. R3461:4
With the Greek article, showing emphasis and indicating that the first, or special resurrection, is surely meant. R1512:2, 734:5, 92:6
The Greek article occurs before the word resurrection, but this would be no positive proof that a special resurrection was meant unless two resurrections were referred to in contrast. R3461:3
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| 29 Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.
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Not knowing – You do not know the Scripture teaching concerning such questions. R4687:4[R4687], 5079:6; Q588:3, 594:4
The power of God – Which will straighten out all such difficulties. R4687:4[R4687], 5079:6; Q588:3, 594:4
As we understand the Scriptures more fully, and appreciate the power of God, we rejoice. CR50:2[CR50]
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| 30 For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.
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In the resurrection – Greek, anastasis, raising up, restoring; being lifted fully and completely out of death. R1510:4; F712, F713
A gradual process. R5079:6; Q594:4
The raising up proceeds from the time of the awakening of the individual until he shall have attained to the full perfection of manhood--that will constitute his resurrection. R3461:4
Some will be awakened who will not be accounted worthy to attain a full lifting up to perfection, a resurrection. R3461:5
The Lord does not say what will be the intermediate conditions during the Millennium; leaving us to infer that mankind will be awakened with the same sexual distinctions as at present. R3461:5
Neither marry – The propagation of the human race is intended to proceed only until the earth shall be filled. SM37:3; Q852:T
Adam combined masculine and feminine qualities. When Eve was formed for the purposes of propagation the feminine qualities were incorporated in her personality. Members of both sexes will again become as Adam was before Eve was formed. Q852:T; NS297:4
True, the glorified Church will not marry, but there is no reference here to the Church class. R3461:3
For man will no longer be alone, as he was at first, to need a companion. R3461:6
Are as the angels – Sexless, restored to the condition represented in Adam before Eve was separated from him. T100, T101
Sex conditions will gradually pass away. During the first 1000 years after the fall, births were less frequent than now; during the Millennium, sex functions will gradually diminish, reaching a full stop toward the close of that age. R3461:6; NS297:4
We believe a similar communication will be established between perfect men and the heavenly courts that was in vogue before the first disobedience and the penalty came in. R3462:5
In their proper habitation, angels do not possess powers of reproduction. As they materialized as human beings, they exercised the powers of mankind, thus bringing children into the world of the fleshly nature. Q744:3
As the angels do not die, neither will the perfected human beings die. R3461:6
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| 31 But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,
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Of the dead – Jesus defended the doctrine of the resurrection. PD32/44; CR374:2
It is the dead who need a resurrection. The Lord did not say, "As touching the resurrection of the living." R3854:5
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| 32 I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.
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I am the God – This surely meant that Abraham, Isaac and Jacob were to be resurrected. PD32/44
Not the God of the dead – He would not thus refer to beings whom he had forever blotted out. E352
God would not declare himself to be the God of those who are out of existence. NS282:1
But – He is the God. R2198:1
Of the living – All "live unto God" (Gal. 2:19) in the sense that in Christ he has provided for the reawakening of all. PD32/44; E353
From his standpoint, they only sleep. E353
Implying the right, authority and power to give life; and, secondly, that the dead are so completely dead as to need another Father to regenerate them. R810:2
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| 33 And when the multitude heard this, they were astonished at his doctrine. |
They were astonished – The supposedly unanswerable question of the Sadducees fell flat, and their ignorance was exposed. Q594:4
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| 34 But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. |
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| 35 Then one of them, which was a lawyer, asked him a question, tempting him, and saying, |
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| 36 Master, which is the great commandment in the law? |
In the law – God has only one law for his intelligent creatures--angels, men or new creatures. It is based on justice, and their is no higher law, and there could be none. R5072:2
According to the spirit, you are under the law, and you are obliged to live up to everything in the spirit that the Jew was commanded to do in the flesh. Q449:3
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| 37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
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Thou shalt love – This is God's law, and it will never be put to an end. Q431:5
No one will ever be acceptable to the Father except they come up to the standard of that law. Q438:6
The spirit of God's law is love. R614:6
Every one who will ever get eternal life on any plane will have to come to the mark of perfect love. Q449:3; A136
Love for the Lord would prompt one to be obedient to his just commands, and love for the neighbor would induce one to do good unto all men as opportunities were presented. Q799:T
Failure to keep this law is the direct cause of the time of trouble. A309
"Love is the fulfilling of the law." (Rom. 13:10) A246, A136; Q799:T
The Lord – Jehovah. E41
It is not in conflict with this that we should also love our Lord Jesus, for the Apostle declares, "Every one that loveth him that begat loveth him that is begotten of him." (1 John 5:1) R4052:2
With all thy heart – Such love does not wait for commands, but appeals for service. F124
Obedience to the Siniatic Law enabled Christ to fulfill the Law Covenant and to become heir of the Abrahamic Covenant at the same time that he redeemed Adam and his race. F356, F357
Love to God would lead us to all those things which are inculcated in his Word. R5359:6
To love God thus is to subject every other thing and interest to his pleasure. R543:2
The sum of our hearts, the center of our affections. CR6:1
Giving all our heart to God does not mean that we shall not love our families and our brethren. CR6:1
After confessing that the divine Law is holy, just and good, we find that we are unable to obey it to the full. R4820:6
If your heart is not all of that, you will not be of the Little Flock or Great Company. All must come up to this standard in their hearts, or they will all die the second death. Q449:3
With all thy soul – Being. R205:2, 276:3
None but a perfect man could fully live up to this requirement. SM69:2
Any division of the heart or mind or soul violates this commandment. R5286:3
The Lord thus epitomized the Ten Commandments, which are, in themselves, a brief epitome of the whole Law. A45
Ultimately, obedience to this law will be required of all who shall have life on any plane. A136
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| 38 This is the first and great commandment.
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The first and great – The chief, primary. R4687:4; E41
Dividing the Ten Commandments into two parts, this summarizes the first part, relating to duty and obligations toward God. R5699:3, 4687:4
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| 39 And the second is like unto it, Thou shalt love thy neighbour as thyself.
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The second – Dividing the Ten Commandments into two parts, this summarizes the duty and obligation to fellowmen, toward the neighbor. R5699:3, 5359:6, 4687:4
Like unto it – Grows out of it. R1117:5*
In sympathy with it, in harmony with the same principle. Q704:1
Love thy neighbor – If we appreciate the concept of a true neighbor which our Lord gave, then let us observe the Golden Rule. R5699:6
To our brethren we are not merely to observe the Golden Rule, but be ready to do toward these as Jesus did, to lay down life for them. R5700:4
The Golden Rule would measure the demands of justice; but the law of God demands not only justice, but also love-- love supreme to God and love to our fellow-men. R5643:6
Fulfill all your obligations toward him. R5359:6
We are to express this love by being thoughtful and considerate of our neighbor's welfare and interests, and helpful as far as in our power, other obligations being considered. R5700:1
To love a neighbor would thus insure that you would neither kill him, nor steal from him, nor covet his goods. R543:2
Jesus declared that in the Samaritan of the parable (Luke 10:29-35), they had an example of one who was a real neighbor. R5699:6
As thyself – It does not say, Better than thyself. Christ's course of self-sacrifice in our behalf was beyond this requirement. R3804:6, 3805:1
Signifies justice. Those who really love that principle are not easily stumbled. Q529:T
We have agreed to do more, to lay down our lives for the brethren. R5072:3; Q449:4
This is more important than the giving of tithes. R5094:4
Relating to mankind, you must treat him as you would want him to treat you. Q449:4
Be kind, generous, unselfish, fair-dealing. R5947:3
It would not be reasonable to demand that one do more for another than for himself. To do so may be invited, but never commanded. This is the difference between justice and love. R5072:2
Our love for many of our neighbors must necessarily be along the lines of their characters, hopes and plans. R3804:6
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| 40 On these two commandments hang all the law and the prophets.
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Two commandments – The first tablet of the Law contained the laws relating to man's obligations to his Creator; the other set forth the duties of man toward his fellow-men. Q757:T, 133:11, 704:1
Each to love other as much as self, and to love God even more. R1462:5
Surely none but a perfect man could fully live up to these requirements. SM69:3
Christians are not under the law of the Ten Commandments, but every Christian, and angels too, are under these two commandments. Q134:3
But the Church has been given a third commandment. Jesus said: "A new commandment I give unto you that ye love one another as I have loved you." (John 13:34) Q134:4
All the law – God has only one law for his intelligent creatures, based on justice. R5072:2
The very essence of truth. E41; Q757:T
The Law given at Sinai has served as the basis in the formulating of all laws since; and this succinct statement is still the standard of all law amongst the wisest and best peoples of earth. SM380:T
That law is the Father's law. It existed before Jesus came. It still exists. It will always be in existence. Jesus did not put it to an end and never will put it to an end. Q431:5
The only contingency for man's continued dominion of earth is that man's rulership must be always exercised in harmony with the Supreme ruler of the Universe and this one law, love. A246
It is because the depraved, carnal mind is opposed to this law of God and not subject to it that, as a natural consequence, the trouble will come, as reaping after sowing. A309
"Love is the fulfilling of the law" (Rom. 13:10). Love was the only law given in Eden, love supreme to God, and then love to each other, measured only by the love of self. R1462:5
And the prophets – The faithful servants and teachers of the Law. Q757:T
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| 41 While the Pharisees were gathered together, Jesus asked them, |
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| 42 Saying, What think ye of Christ? whose son is he?
They say unto him, The son of David. |
Son of David – In the days of his flesh he was the Son of David, but in his glorification he is David's Lord. Q365:5; R809:6
He was not the Son of David before he left the higher nature and became a man--a branch out of the roots of Jesse. (Isa. 11:11) R809:6
He became David's offspring in Bethlehem; he became David's Lord by virtue of his death. R810:1
The first Adam was the original "root"; hence our Lord Jesus in the flesh, son of Mary, son of David, son of Abraham, was in the same sense a shoot or branch out of Adam. E139
The name David signifies "beloved," and Jesus himself was proclaimed as the real David--"This is my beloved Son in whom I am well pleased." (Matt. 3:17) R2551:4
Relates, not to his pre-human existence, but to his relationship to the human family, his genealogy being traceable to David both through Mary and through Joseph. (Luke 3:31; Matt. 1:6,16) E129
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| 43 He saith unto them, How then doth David in spirit call him Lord, saying,
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David in spirit – By inspiration, prophetically. E129, E136; Q365:4; R4687:5, 808:3
Lord – David will receive from him, not only resurrection, but also the blessings of participation in the Messianic Kingdom. Q365:5
"I am the root of David" (Rev. 22:16); that is, the father, or progenitor of David. R809:5; E136
Not by reason of anything before he was made flesh, but by reason of the great work which he accomplished as the Mediator of the Atonement. E134
The Logos might properly have been styled a Lord, a high one in authority; but there was a particular and different sense in which our Lord Jesus became a Lord or Master by virtue of his death and resurrection. E134, E135
Jesus becomes the root, Lord, life-giver, by virtue of his death and resurrection; hence, in this sense, he was not David's root or Lord before his death. R809:6; E135
By virtue of his having bought the race he has, in the eyes of justice, become its owner, its master, Lord of all. E135
"To this end Christ both died and revived, that he might be Lord, both of the dead and living." (Rom. 14:9) E134; R810:1
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| 44 The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?
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The Lord – Jehovah. E129; R808:6, 296:5
Said unto my Lord – Greek, adon, master, ruler, the resurrected Christ. E49, E129; R296:5
"The affirmation of Jehovah to my Lord." (Psa. 110:1, Young's Translation) R296:5
The reference is not to the sacrificing one, but to the victor Jesus. E136
On my right hand – In the position of favor and power. A92; R808:1, 2935:2, 256:1
He hath given him authority above every other, next to the Father. R256:1
Till – He will be on the right hand when coming, and remain on the right hand during the Millennial age. R256:1
Jehovah would not and could not justly give him the dominion and subdue it under him until it had been released from the curse, bought with a price. R810:5
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| 45 If David then call him Lord, how is he his son?
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Then call him Lord – Greek, adon, master. E129
Our Lord Jesus could be both the Root and Offspring of David, both David's Son and David's Father, David's Lord. E144, E145
How is he his son? – The father of Messiah in the flesh will become the son of the Messiah of glory. R4687:5; Q365:5
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| 46 And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. |
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