One of the biggest social issues facing the west today is the topic of divorce. With divorce rates rapidly surpassing over 50%, one must wonder why this is so normal and not addressed as a serious issue? While there are multiple of reasons, the only reason is not sexual immorality. Sometimes, people become selfish and completely neglect the vowels they made. They only understand love to be only encompassed in the honeymoon phase of relationships and marriages. Then, when the test of love comes by, they fold under pressure like origami. “If people do not believe in permanent marriage, it is perhaps better that they should live together unmarried than that they should make vows they do not mean to keep.”
Who gets it the worst from divorce?
An important question must be answered: Who suffers the worst out of divorce? If there are kids in the marriage, then the answer will always be them. Dr. Ben Arbour and his Wife have recently died and now their four kids are orphans. They were both 39 and their children are from ages 10-16. They are going to have serious mental struggles in life, which is just a psychological fact. The actions of divorce other than sexual immorality involves self-centeredness that will always be put above the children.
While orphans know they were loved by their parents, those of divorced parents feel less than loved because their needs are secondary to the selfish acts of the parents. What this does psychologically to children is unbearable at times, therefore the reason why Christ emphasizes obligation over the hardness of hearts in Matthew 19:8. This verse reflects a question of current debate. Opinions were divided. Jews regarded marriage as a sacred obligation whose fulfillment often carried very noble or meritorious overtones.”
Notice how in Matthew 19:13-15, Children are addressed right after divorce. “Jesus said, “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these (Matthew 19:14).” Jesus is emphasizing the intrinsic value of children by saying the kingdom of Heaven is theirs. Divorce can easily be a hindrance to the value of this antithesis and exposes why it is so evil for reasons other than sexual immorality.
Also, in the preceding chapter: “If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them to have a large millstone hung around their neck and to be drowned in the depths of the sea (Matthew 18:6).” When in the context of a Christian Marriage, that marriage is to be based around the Love of God as the lens your love for spouse and children. If you cause your own children to stumble in their love for God, then you are acting on the hardness of your heart. Jesus says you must be humbled like a child to enter the kingdom of Heaven, marriage must be practice out of humility in order to work. He hates is violence. He hates it, because it makes it harder to raise children in the fear and admonition of the Lord (Malachi 2:16).”
The Original Purpose of Marriage:
Jesus points to the original creation of monogamous marriage, between one male and female in Matthew 19:4-6. The bigger picture is being made, that goes beyond mere obligation and one’s own needs. Jesus is looking at marriage from above down, while the Pharisees are looking from down to above. “In any case, Jesus goes beyond the Pharisees in emphasizing the permanence of marriage. God’s purpose is a stable family life, and divorce is no part of that purpose.”
Marriage is supposed to be the greatest of loves that human beings can experience from one another. Song of Solomon refers lovers as each other’s best friends’ multiple times. A covenant made between two and God, where all forms of Love are brought together. In begins with philia (friendship) love, then with self-given storge (affectionate) that builds into true, meaningful eros (Romantic). Agape (God’s love) love must be at the center of it all or it fails. “Marriage is the deepest and most intimate of all friendships; here love should be given all areas of the relationship, both physical and spiritual.”
Adam and Eve left agape love for self-love, to be like God. We see how their children ended up, Cain killing able out of his self-love for pride. This is the first violence we see from a broken marriage not built around God. Augustine, apologist of Love, defines sin as a desire of something beyond it’s worth. As soon as this pops up in marriage, this is when unlawful divorce takes place and becomes sin. It literally ruins one of God’s most beautiful creations, by one single act of selfishness and desire.
God has literal ontological purposes for marriage, while those who divorce of sexual immorality do so out of the hardness of their hearts. It is not real love or ever was if it’s fruits produce selfishness instead of selflessness. “The disciples are alarmed at the strictness of Jesus. The Obligation to consider marriage as an indissoluble bond, for life, seems to them to surpass the power of man (vs. 10).”
The original purpose of marriage was to be in relation with God and to live out your love through the lens of his love. Marriage is truly a task that is most successful in the reality of Christian metaphysics. That God is love himself, a relational being. Loving Love himself first makes you most loving to all those involved in the marriage. The Parents must represent the love of God to their children so that those children may introduce the love of God to those they interact with. “It is a deep unity, maintained by the will and deliberately strengthened by habit; reinforced by the grace which both partners ask, and receive from God.
The Torah Law Debate:
The Pharisees attempt to put Jesus into a corner by asking him about the lawfulness of divorce. It was a custom back then that a Jewish man could divorce his wife whenever he wanted to as long as you got the signings of three rabbis for the certificate.
They ask whether it is unlawful to divorce his wife on every ground and he responds with only on sexual immorality. “But by appealing to the creation he was making use of a rabbinic method of disputation, namely, “the more original, the weightier.”
“But, as I said before, ‘the most dangerous thing you can do is to take any one impulse of our nature and set it up as the thing you ought to follow at all costs’.”
Bibliography Dietrich, S. D. (1973). The Layman's Bible Commentary: Volume 16, Matthew. Richmond: John Knox Press.
Exell, J. S. (n.d.). The Biblical Illustrator: Volume 11, Matthew. Grand Rapids: Baker Book House.
Horton, S. M. (1989). The Complete Biblical Library: Matthew. Springfield: The Complete Biblical Library.
Johnson, S. E. (1951). The Interpreters Bible: Volume 7 Matthew, Mark. Nashville: Alingdon Press.
Lewis, C. S. (2001). Mere Christianity. New York: HarperCollins .
Morris, L. (1992). The Gospel According the Matthew. Grand Rapids: Wm. B. Eerdmans Publishing Company.
1. Lewis, 106.
2. Horton, 397.
3. Ibid, 399.
4. Sherman, 480.
5. Horton, 399.
6. Dietrich, 103.
7. Lewis, 109.
8. Exell, 418.
9. Morris, 481.
10. Lewis, 108.
In the Gospel of John, Jesus begins his public ministry by cleansing the temple of the moneychangers. But in the synoptic gospels, the temple cleansing takes place near the end of his ministry. Did the author of John make a chronological mistake?
Looking at the temple cleansing in the four gospels, we can see there are significant differences between them. One possible explanation for this is that Jesus cleansed the temple twice, one at the beginning of his ministry, and one near the end.
In the synoptics, the temple cleansing is preceded by Jesus’ triumphant entry into Jerusalem on a donkey. It is after this he storms into the temple, whilst in John, there is no mention of the triumphant entry until chapter 12.
The synoptics also do not record the same words of Jesus. He calls the temple a house of prayer and rebukes the moneychangers for making it a den of robbers. But in John, Jesus makes a whip out of cords and forcefully drives them out. He does not speak about a den of robbers or a house of prayer, but simply tells the moneychangers not to make the temple a house of trade. John’s version of the temple cleansing is also the only one to include Jesus’ declaration that he will raise up his body in 3 days after it has been destroyed.
Andreas J. Kostenberger suggests the account of the temple cleansing in John, “…may represent a “doublet,” a certain type of event occurring more than once during Jesus’ ministry… If so, Jesus cleared the temple twice, with John recording only the first instance, and the Synoptists only [recording] the second.” (John: Baker Exegetical Commentary on the New Testament, 2004, pg. 111; See also: D. A. Carson, The Gospel According to John, 1991, pg. 178)
While this explanation is a good possibility, I think there is a deeper and more profound explanation as to why John moved the cleansing to the beginning of the ministry.
Johannes Beutler argues that John’s account of the temple cleansing would make more sense if it was originally in John chapter 11. “…Jesus continues to visit the temple, and, in the following eight chapters, he makes it the preferred place for his teaching and preaching. A conflict in this place with the Jewish authorities is easier to understand at the end of Jesus’ public life than at it’s beginning…
The danger to which Jesus exposes himself when he sets out to go and find his friend in Bethany, and the readiness of the disciples to go and die with him (John 11:16), are more easily understood in connection with Jesus’ action in the temple than in connection with the miracle of raising Lazarus.” (The Gospel of John: A Commentary, 2017, pg. 84)
So in the sources John was drawing on to compose his gospel, his version of the cleansing would have been initially located in chapter 11. It appears that John has moved the cleansing to chapter 2 in order to make a theological point.
The temple cleansing in John is split into two chunks that display similar structure. The first chunk, verses 13-15, frame the narrative and describes the cleansing. Verse 16 gives the words of Jesus. Verse 17 then describes the disciples remembering a Word from scripture (from Psalm 69:9).
In the second chunk, verse 18 gives the question of authority from the Jews, 19-21 is Jesus’ dispute with them, and verse 22 describes the disciples remembering a Word from scripture.
The concluding verses (23-25) bind the whole chapter together with the Passover Feast, and the wedding in Cana, which was mentioned before the cleansing. The themes that appear to be communicated here are the signs Jesus performs (11, 17, 23) and belief and remembrance in the scriptures (17, 22).
John wished to send a theological message by placing the temple cleansing earlier on:
Jesus’ citation of the Old Testament being placed early in John’s gospel is clearly intentional on the authors’ part. As Rudolf Bultmann states, “…the meaning can scarcely be that Jesus’ action was an expression of his consuming zeal. Rather, the Evangelist (or the Editor) is looking forward to what is to come – or alternatively the whole of Jesus’ ministry – and he means that Jesus’ zeal will result in his death.” (The Gospel of John, 1971, pg. 124)
Given that Jesus routinely said to his followers to keep quiet about him in the early stages of his ministry, a public cleansing of the temple, likely causing outrage amongst the locals and the Jewish authorities would seem to contradict this.
So, we have at least two good reasons as to why John rearranged the order of events in his gospel. I personally think both are good enough, but the theological argument appears to be stronger and more reasonable than two temple cleansings. So therefore, John’s placement of the cleansing at the beginning of the gospel is not a contradiction in the Gospel accounts.
Kerruso Apologetics: https://www.youtube.com/channel/UCrQomNYP7r7J-u1IZJkF-Tg
In John chapter 1, the Pharisees confront John the Baptist and ask him if he is the prophet Elijah, who was prophesied to return before the coming of the Messiah. However, John denies being Elijah, while Jesus declares in Matthew 17 that John is Elijah. How do we reconcile this apparent contradiction?
Well, it’s important to remember that there are two prophecies in the Old Testament being used in relation to John and Elijah: Malachi 4:5 and Isaiah 40:3.
Malachi’s prophecy says, “Lo, I will send you the prophet Elijah before the great and terrible day of the LORD comes”. Isaiah’s prophecy says, “A voice cries: “In the wilderness prepare the way of the LORD; make straight in the desert a highway for our God.”
There is no reference to Malachi’s prophecy in the Gospel of John, while all three of the synoptics use it. What is also interesting is that John is the only Gospel that has John the Baptist saying the words of Isaiah, while in the synoptics, it is the authors who say it.
The Gospel of John may then just be telling us what John the Baptist said, but not what Jesus or the apostles believed. It is important to differentiate between the prescriptive – what is being prescribed as biblical truth and doctrine - verses the descriptive – what is being described in a historical narrative. It is possible that, although John knew he was fulfilling the prophecy of Isaiah, he did not know he was fulfilling the prophecy of Malachi.
When he is thrown in prison, he sends his followers to ask Jesus if he is the Messiah (Luke 7:19). Clearly, John was in error about Jesus’ lordship whilst he was in prison. Given that he could make such a mistake, it is easily possible he was simply mistaken when he said he wasn’t Elijah and the Gospel writers are merely recording what he said, not prescribing the doctrine that John was not Elijah.
As D. A Carson says, “The Synoptic Gospels report that Jesus identified John the Baptist with the promised Elijah, but they never suggest that John the Baptist himself made that connection. Here he refuses to make it – a refusal which, when placed beside the synoptic evidence, suggests that he did not detect as much significance in his own ministry as Jesus did.” (The Gospel According to John, 1991, pg. 143)
Another explanation could be that John’s denial of being Elijah is simply a humble refusal of being as great a prophet, so that the people could focus on Jesus and not him as the messianic forerunner.
He even says in John 3:30, that Jesus must increase, while he must decrease. John’s willingness to step down after the arrival of Jesus shows his humility, which suggests that John, although acknowledging his role as the new Elijah, believed himself to be unworthy of the title of Elijah and so rejected it when the emissaries questioned him.
As Alexander J. Burke Jr says, “It is because of his deep humility that John refuses the role of Elijah… John’s Gospel seeks to confine the Baptist’s role to that of witness and to establish his great humility. It would not have been in John’s nature to identify himself with such a great figure of Jewish tradition as Elijah.” (John the Baptist: Prophet and Disciple, 2006, pg. 132)
John appears to be distancing himself from the prophets of old, so that people would focus on Jesus and not this new prophetic figure. John’s denial of being Elijah is likely a denial of what the Jews believed Elijah would be like. The Jews expected that it would literally be Elijah himself back from heaven, but this is not implied by the text. John met the spiritual characteristics of Elijah and satisfied the prophesy that Elijah would come before the messiah "to restore all things". John the Baptist came in the spirit and power of Elijah, to the point that it could be said that Elijah had come.
Jesus himself says about John’s role, “If you are willing to accept it, he is Elijah.” (Matthew 11:14). In other words, identifying John as Elijah is not predicated upon him being the actual man Elijah, but upon the people’s response to his role as a messianic forerunner. To those who were willing to believe in Jesus, John the Baptist functioned as Elijah, because they believed that Jesus was the Christ. To the religious leaders who rejected Jesus, John the Baptist did not perform this function.
This is why a future day yet remains for the return of Elijah. Upon Jesus’ second coming, the nation of Israel shall repent at Elijah’s calling and accept Jesus as their Messiah. This will also fulfil Paul’s promise in Romans 11:26 – “And in this way all Israel will be saved.”
So to conclude: John denies being Elijah for several possible reasons:
Kerusso Apologetics: https://www.youtube.com/channel/UCrQomNYP7r7J-u1IZJkF-Tg
Part 1: Outline
Verse1- Obadiah receives a vision from the Lord. This vision is concerning Edom and that an envoy has been sent among the nations to battle against Edom.
Verse 2- God is revealing that he will make Edom small compared to other nations surrounding it. He greatly despises Edom for its sin.
Verse 3- Edom’s arrogance will be its downfall to Earth. Edom is arrogant because of where it is established in the mountains, so it cannot be destroyed.
Verse 4- Compares Edom’s location to an eagle’s nest and how high it is compared to the stars. God is going to bring Edom down.
Verse 5- Compares Edom’s destruction to robber’s staling from people and gardeners stealing from the garden. This is used to show that God will take all away from Edom.
Verse 6- The kingdom of Esau will be ransacked and searched out. The descendants of Esau will have no more.
Verse 7- All of Edom’s allies will turn on Edom leading to its destruction.
Verse 8- God will wipe out the pagan wisdom of Edom, so it will not be a source of corruption to any.
Verse 9- Every man will be cut off from Edom by slaughter.
Verse 10- Edom will be judged for the violence that it has done to its brother Israel.
Verse 11- The destruction of Israel was done by Edom and by the its allies. They ransacked Israel as well.
Verse 12- Edom Gloated because of Israel’s destruction and rejoiced also to the destruction of Judah. Edom helped contribute to these horrific events.
Verse 13- They gloated over the calamity of Israel and the ransacking of their wealth.
Verse 14- Edom also killed those who fled the destruction of Israel and took many as prisoners.
Verse 15- The day of the Lord will be the day will God will judge Edom and every nation that is prideful towards their evil ways.
Verse 16- They will drink the wrath of the Lord and cease to exist.
Verse 17- Those of Mount Zion will escape Judgement and will be holy. The house of Jacob will regain their lost possessions.
Verse 18- Israel will be like a raging fire and Edom will be as stubble. This means that Israel will continue and Edom will have no survivors. The Lord has spoken.
Verse 19 and 20- The surrounding nations of Mount Zion will surround the territories that all of Israel’s enemies have lived including Edom.
Verse 21- Those who destroy Edom will ascend to Mount Zion and will judge the mountain of Esau. This is will be the Lord’s kingdom.
Part 2: Oracle Structure
The Oracle structure for the Book of Obadiah is set up as a lawsuit. The defendants are Edom which the charge being for its arrogance for what it has done to Israel. God is the Plaintiff, Prosecutor, Jury, Judge, etc. against the people of Edom. Edom is found guilty and will be destroyed by its past allies and will be ransacked of all the wealth Edom has. This will have happened no matter what because God is tired of Edom’s pride and sin towards Israel. This resolves the final conflict between Jacob and Esau’s descendants. God is the Judge, Jury, and Executor for every nation that contains pride for sin. This will happen on the final court case which will be the Day of the Lord. The Book of Obadiah is a prophecy concerning Edom and every nation that is filled with lust towards pride and sin.
Part 3: Connection to the Kingdom
God’s kingdom will be filled with the righteous and faithful. It will be free of sin and will only have pride for God. This will be fulfilled on the Day of the Lord when the kingdom comes to Earth. This will be the second coming of Christ when he comes to judge every nation and every person according to the works they have done. Just like Edom, every sinful nation will be judged and will be punished for sin towards God. There’s some eschatology here concerning the end of the first Earth and the beginning of the new Earth. God will establish his kingdom once and for all in the new Heavens and Earth.
Part 4: Application
There is a simple application we must follow. We must not be prideful and sinful or we will be judged like Edom. We all know that as Humans we cannot accomplish this, so Christ accomplished this for us on the Cross. The Cross is the first major step in God’s plan for establishing his Kingdom. The second step was the Resurrection of Christ and the revival of the Church. The final Step will be his day when he judges all nations. Until this day comes, we must be prideful for God and not for ourselves.
Bible Translations: NASB, ESV, NIV
Video: The Bible Project: The Book of Obadiah
Book: How to read the Bible for all it’s Worth
Encountering the Old Testament
Bible Commentary: The Interpreters Bible Volume 6
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Part 1: Outline of The book of Matthew
Chapter 1- The genealogy of Jesus from the line of David and from the line of Abraham.
The virgin birth of Christ through Mary. Immanuel which means God with us.
Chapter 2- The Magi visit Jerusalem looking for Christ. Herod heard this and commands that Christ be found and killed in fear of losing his power. Magi visit Bethlehem and give their Gifts. Herod dies and Joseph receives visions to go to Nazareth.
Chapter 3- Introduces who John the Baptist is and his relation to Jesus. Jesus is baptized by John the Baptist.
Chapter4- Jesus fasts in the desert for forty days. Is tempted by Satan 3 times. Jesus begins his ministry in Galilee. Meets Peter and Andrew.
Chapter5-7- Sermon on the Mount. Marriage and Divorce discussed. Teaching of lust and hate in the heart commits adultery and murder. Teaching about giving to the poor and how to pray. Judge others is addressed as well as the coming of the Kingdom.
Chapter8-9- Jesus starts to bring the kingdom to earth. Heals the leper and heals the centurion’s daughter. Jesus forgives the sins of the paralytic and Pharisees start to see Jesus as a problem.
Chapter 10- Jesus give instructions to his disciples on preaching and spreading the word. If any don’t take you in, then you leave and dust your field from that town. Jesus also takes about the cost of following him and the worth of it.
Chapter 11- John starts to doubt the divinity of Jesus and Jesus gives his reply. Jesus also talks about his divinity and relationship with the father.
Chapter 12- The Sabbath is brought up by the Pharisees and Jesus answer them by saying that he is the lord of the Sabbath. He starts to cast demons out of people and the Pharisees start to get concern.
Chapter 13- Jesus starts talking in style of parables. He teaches on the parable of the Sower. He talks about the purpose of parables. He explains the parable of the Sower. He talks about the parable of weeds and explains the meaning of the parable of weeds. He teaches about the parable of the Mustard Seed and the leaven. The last three parables consist of the hidden treasure, pearl of great value, and the net. Jesus ends up being rejected in his Hometown.
Chapter 14- John the Baptist is Beheaded. Jesus mourns over his death. The crowd comes to Jesus and he feeds over five thousand people. Jesus heals the sick men at the land of Gennesaret.
Chapter 15- The Pharisees challenge Jesus on Tradition and the commandments and responds to them as he usually does. Jesus teaches that what comes out of the mouth of man defiles him. Jesus has mercy on the Canaanite woman for her faith. Jesus heals more people in a crowd of lame and blind. Jesus feeds another crowd of over five thousand people.
Chapter 16- The Pharisees and Sadducees try and test Jesus by asking for signs. Jesus warns the disciples about the way of the Pharisees and Sadducees. Christ asks the disciples who they think he is. Peter confesses that he is the messiah, but mistakes how he will become King. Jesus tells the disciples about his death and resurrection. Jesus tells them to take their Cross along with him.
Chapter 17- The Transfiguration happens when Moses and Elijah appear to Jesus as spirits. This helps establishes his deity even more. Jesus heals the boy with the demon and tells the disciples of their lack of faith. Jesus talks about taxes and tells peter to fish to receive a shekel from the first fish.
Chapter 18- Jesus answers who is the greatest in Heaven by using a child to demonstrate his answer. Jesus talks about how we should get rid of our temptation for sin and to do at any cost.
Jesus teaches the parable of the lost sheep. Jesus talks about what we should do if one of our brother’s sin against us. Jesus teaches the parable of the unforgiving servant.
Chapter 19- Jesus teaches on Divorce and lays the foundations for divorce. Jesus states that Children belong in Heaven. Jesus has the dispute with the young rich man about the cost of following. He tells him to give up all his riches and the young man went away sad.
Chapter 20- The parable of the Laborers in the Vineyard is a parable to describe what the Kingdom is like. Jesus predicts his death a third time. Jesus responds to the woman who requests her sons to be in Heaven. Jesus heals the two blind men who came out of Jericho.
Chapter 21- Jesus gets the donkey to fulfill the prophecy of the messiah riding a donkey into Jerusalem. Jesus cleanses the temple from the tax collectors. Jesus curses the fig tree to demonstrates the power of faith. Jesus authority is challenged by the Pharisees. Two more parables are given. These parables are the two sons and the tenants.
Chapter 22- Pericope- Mathew 22:1-14 Parable of the Wedding Feast. Jesus is challenged about taxes and respond by Saying: give unto God’s which is God’s and give unto Caesar’s which is Caesar’s. Sadducees ask about the resurrection and Jesus shows that their position is wrong. Jesus gives the Greatest Commandment which is to love God and your neighbor as thyself. Jesus asks the Pharisees a question about David and they couldn’t answer.
Chapter 23- Jesus gives the Seven Woes to the Scribes and Pharisees. Jesus morns over Jerusalem.
Chapter 24- Jesus predicts the destruction of the temple since they rejected Jesus. Jesus give the signs of the end times. Jesus talks about the coming of the son of man in the last days. Jesus talks about how nobody knows the time when the son of man will come.
Chapter 25- The parable of the ten virgins and used to represent those prepared for the coming of Christ. The parable of talents is used again to show about those prepared for the end times. Jesus talks about the Final Judgement on Sin and the Devil.
Chapter 26- The Pharisees come up with the plot to kill Jesus. The woman anoints Jesus at Bethany. Judas betrays Jesus to the Pharisees. The final feast takes place during Passover with the disciples. Jesus tells peter that he will deny him three times. Jesus prays at Gethsemane before Judas leads the guards to him. Judas betrays Jesus and the guards arrest him. Jesus is judged by the Caiaphas and the Council. They find him guilty of Blasphemy. Peter denies Jesus three times just how Jesus betrays him.
Chapter 27- Jesus is brought to Pilate and is tested by Pilate. Judas feels guilty for betraying Jesus and hangs himself. Jesus is condemned by the crowd and elect Barabbas to go free from condemnation. Pilate washes his hands and condemns Jesus to be Crucified. The guards mock Jesus by spitting on him and beating him. The crucifixion takes place and Jesus dies on the ninth hour. Jesus is buried by Joseph of Arimathea by request to Pilate. Pilate has guards to defend the tomb from raiders or possibly against the disciples.
Chapter 28- Mary goes to the tomb and is greeted by the angel. The angel tells her that Jesus has risen. Jesus met the disciples and greeted them The disciples fell and knees to worship. The guards give their report to the high priest. The priests give commands to spread a rumor that the disciples stole the body. The great commission is given by Jesus to the disciples to spread the Gospel to all the world.
Pericope Location- Matthew 22:1-14
Context/Parallel Chapter 21 and rest of Chapter 22
Parallel Pericope: Luke 14:15-24
Part 2: Outline of the Passage/Pericope
Matthew 22: 1-14
Part 3: Context
Took place during the last weeks of Jesus.
Geographically took place in Jerusalem.
Year could roughly be either 33AD or 34AD
Parable is directed toward the historical group of the Pharisees.
Is part of a series of parables in the last weeks of Jesus ministry.
Context of pericope (Audience)
It’s for the people listening to the past parables.
This is his crowd and it includes the Pharisees who tested him previously.
It can still be applied to people nowadays.
It’s in context to his ministry in Jerusalem.
The message of the parable represents the kingdom reaching out to sinners.
Points of reference:
The punchline of this parable is to demonstrate the invitation Christ.
The Pharisees are the first guests to be invited but reject because of the law.
The other guests invited are the world being invited to be in communion with God.
The man without wedding garments are the ones who were not the ones who were prepared final judgement.
The main point is that many are called, but few are chosen.
The catchphrase is many are called by the kingdom of God, but few of chosen.
God calls, those who chose him and accept his invitation no matter good or bad.
Wedding Feast- Communion with God through Christ
Servants- Christi’s followers and disciples
Original guests- Jews and the Pharisees
Servants killed- Persecution of Christians
Second round of guests invited- Those the disciples have evangelized to
Guest without wedding garment- Those who reject God
Invitation- Gospel, call to repentance
Outer Darkness- Hell
Part 4: The Point
My interpretation: The king who sets up the wedding feast is God himself. He had specific invitation for the original guests, but they rejected for reasons for daily life. This represents the Jews who Christ came for, but they rejected for the law. The dinner prepared for the feast represents Christ dying for his people or ones invited. The servants are his disciples who go to spread the invitations to the guests. Of course they reject him, and even kill some of his servants. This seems to indicate the persecution of the church. The king sending out the army I believe represents the Romans destroying Jerusalem, since they rejected Christ as the messiah. When the king sends his servants to the highway they are to invite as many people as possible. They invite bad and good people to the wedding feast. This would represent sinners and even righteous people. God chose to invite everyone including Jews and Gentiles. Many accept the invitation and come to the feast. The king comes out and notices a man without proper garments. The man is speechless and is put into the outer darkness. I believe this represents the final judgement of man and the man represents one who has not repented. The final line is many are called, but few are chosen. This means that God calls all, but he chooses those who repent and put their faith in him.
In Comparison with the Interpreters Commentary: My view has many similarities with the commentary. The first invites were for the Jews, but the Jews rejected this. Both I and the commentary agreed with this point. The commentary agreed upon the idea of the King Being God and the second invites being the gentiles and Jews who turn to Christ. The servants seem to be the disciples according to the commentary and the persecution of the church represents the servants being killed when inviting the first guests. The good and bad represents the judgment of God according to the commentary. I differ from the point of view, but agree with the rest of the commentary.
Bibles: ESV, NIV, NASB
How to read the Bible for all it’s worth by Gordon D. Fee and Douglas Stuart
The Interpreters Bible Volume 7
The Bible Project: Scripture Reading of Matthew
Part 1: https://www.youtube.com/watch?v=3Dv4-n6OYGI
Part 2: https://www.youtube.com/watch?v=GGCF3OPWN14