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The kingdom of heaven is like unto a certain king, which made a marriage for his son.

Several times Jesus got tested. The Pharisees loved to tempt him to give the wrong answers or to give them something to show that he was not a real rebbe or master rabbi, not having enough knowledge of Scriptures.

Jesus answered the Pharisees and Sadducees by going on with his ministry as it happened more, speaking again by parables. They came to him with quibbles, he replied by parables. Though the Pharisees perceived that he spoke of them, it did not stop them to attack him further. Their partly concealed anger was all the greater because, through fear of the multitude, they could not yet lay hands on Jesus, and put him to death. They had wilfully closed their eyes to the light, set it continued to shine upon them.

When we look at the Parable of the King and the marriage of His son, we should see that it is all about Jehovah God and the bridegroom, Jehovah’s son, Jesus Christ. This parable must be distinguished from the one recorded in Luke 14:16-24, which was spoken on another occasion, and with a different object. It would be worth while to compare the two parables, and to note their resemblances and their differences.

In this parable we have the Great King, or King of glory celebrate the union of his Son with our humanity. The divine Son of God, as the Son of David,is the central figure of the feast presented by the King, Who first of all invited His Own People. But we come to hear that many of them who were invited were unwilling to come. That is also what we clearly can see what happened with the People of Israel, today many living in the darkness, and lots of Jews even not believing any more in God.

As it was long ago said by a Spartan, that the Athenians knew what was right, but did not choose to practice it; so Christ now brings it as a reproach against the Jews, that they gave utterance to beautiful expressions about the kingdom of God, but, when God kindly and gently invited them, they rejected His grace with disdain. There is no room to doubt that the discourse is expressly levelled against the Jews.

Matthew says that a king made a marriage for his son: Luke only mentions a great supper. The former speaks of many servants, while the latter refers to no more than one servant; the former describes many messages, the latter mentions one only; the former says that some of the servants were abused or slain, the latter speaks only of their being treated with contempt. Lastly, the former relates that a man was cast out, who had gone in to the marriage without a wedding garment, of which Luke makes no mention.

Jehovah God bestowed on the Jews distinguished honour, by providing for them, as it were, a hospitable table; but they despised the honour which had been conferred upon them. The marriage of the King’s son is explained by many commentators to mean, that Christ is the end of the Law (Romans 10:4), and that God had no other design in his covenant, than to make His sent one, the only begotten son of God, the Governor of His people, and to unite the Church to him by the sacred bond of a spiritual marriage.

When Jesus says, that the servants were sent to call those who were invited, these words are intended to point out a double favour which the Jews had received from God; first, in being preferred to other nations; and, secondly, in having their adoption made known to them by the prophets.
The allusion is to a practice customary among men, that those who intended to make a marriage drew up a list of the persons whom they intended to have as guests, and afterwards sent invitations to them by their servants. In like manner, God elected the Jews in preference to others, as if they had been his familiar friends, and afterwards called them by the prophets to partake of the promised redemption, which was, as it were, to feast at a marriage.

We know that all received an offer of the same salvation, of which they were deprived by their ingratitude and malice; for from the commencement, God’s invitation was impiously despised by that people.

The gospel is a glorious festival in honour of that wondrous marriage. It was a grand event, and grandly did the King, propose to celebrate it by a wedding feast of grace. The marriage and the marriage festivities were all arranged by the King, He took such delight in His only-begotten and well-beloved Son, that everything that was for his honour and joy afforded infinite satisfaction to the great Father’s heart. In addition to the son’s equal glory with the Father as Creator, Preserver, and Provider, by his marriage he was to be crowned with fresh honours as Saviour, Redeemer, and Mediator.

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Preceding

Matthew 22:1-6 – The Nazarene’s Commentary: Parable of Invitation to a Marriage

Matthew 22:7-10 – The Nazarene’s Commentary: Invitations after City’s Destruction

Matthew 22:11-13 – The Nazarene’s Commentary: King’s Inspection and Marriage Garments

Matthew 22:14 – The Nazarene’s Commentary: Many Invited – Few Chosen

Matthew 22:15-22 – The Nazarene’s Commentary: Caesar’s Things and God’s Things

Matthew 22:23-28 – The Nazarene’s Commentary: Sadducees Question on the Resurrection

Matthew 22:29-33 – The Nazarene’s Commentary: Resurrection Proof from Moses

Matthew 22:34-40 – The Nazarene’s Commentary: Which Is the Greatest Commandment

Matthew 22:41-46 – The Nazarene’s Commentary: Jesus Asks a Trump Question

Additional readings to Matthew 22:41-46

A Look of the Expositor Bible at The Marriage Feast {Matthew 22:1-14 }

A Look of the Expositor Bible at The Ordeal of questions {Matthew 22:15-46 }

A Look of the Expositor Bible at The Marriage Feast {Matthew 22:1-14 }

The Marriage Feast. {#Mt 22:1-14 }

The manner in which this third parable is introduced leaves room for doubt whether it was spoken in immediate connection with the two preceding. The use of the word “answered” (ver. 1) would rather suggest the idea that some conversation not reported had intervened. But though it does not form part of a continuous discourse with the others, it is so closely connected with them in scope and bearing that it may appropriately be dealt with, as concluding the warning called forth by the first attack of the chief priests and elders. The relation between the three parables will be best seen by observing that the first has to do with their treatment of John; the second and third with their treatment of Himself and His apostles. The second and third differ from each other in this: that while the King’s Son, Who is prominent in both, is regarded in the former as the last and greatest of a long series of heavenly messengers sent to demand of the chosen people the fruits of righteousness, in the latter He is presented, not as demanding righteousness, but as bringing joy. Duty is the leading thought of the second parable, privilege of the third; in the one sin is brought home to Israel’s leaders by setting before them their treatment of the messengers of righteousness, in the other the sin lies in their rejection of the message of grace. Out of this distinction rises another—viz., that while the second parable runs back into the past, upwards along the line of the Old Testament prophets, the third runs down into the future, into the history of the apostolic times. The two together make up a terrible indictment, which might well have roused these slumbering consciences, and led even scribes and Pharisees to shrink from filling up the measure of their iniquities.

A word may be necessary as to the relation of this parable to the similar one recorded in the fourteenth chapter of St. Luke, known as “The parable of the Great Supper.” The two have many features in common, but the differences are so great that it is plainly wrong to suppose them to be different versions of the same. It: is astonishing to see what needless difficulties some people make for themselves by the utterly groundless assumption that our Lord would never use the same illustration a second time. Why should He not have spoken of. the gospel as a feast, not twice merely, but fifty times? There would, no doubt, be many variations in His manner of unfolding the thought, according to the circumstances, the audience, the particular object in view at the time; but to suppose that because He had used that illustration in Galilee He must be forbidden from reverting to it in Judea is a specimen of what we may call the insanity of those who are ever on the watch for their favourite “discrepancies.” In this case there is not only much variation in detail, but the scope of the two parables is quite different, the former having more the character of a pressing invitation, with only a suggestion of warning at the close; whereas the one before us, while preserving all the grace of the gospel as suggested by the figure of a feast to which men are freely invited, and even heightening its attractiveness inasmuch as it is a wedding feast—the most joyful of all festivities—and a royal one too, yet has throughout the same sad tone of judgment which has been characteristic of all these three parables, and is at once seen to be specially appropriate to the fateful occasion on which they were spoken.

As essentially a New Testament parable, it begins with the familiar formula “The kingdom of heaven is like.” The two previous parables had led up to the new dispensation; but: this one begins with it, and is wholly concerned with it. The King’s Son appears now, not as a messenger, but as a bridegroom. It was not the first time that Jesus had spoken of Himself as a bridegroom, or rather as the Bridegroom. The thought was a familiar one in the prophets of the Old Testament, the Bridegroom, be it remembered, being none other than Jehovah Himself. Consider, then, what it meant that Jesus should without hesitation or explanation. speak of Himself as the Bridegroom. And let. us not imagine that He simply took the figure, and applied it to Himself as fulfilling prophecy; let us not fail to realise that He entered fully into its tender meaning. When we think of the circumstances in which this parable was spoken we have here a most pathetic glimpse into the sanctuary of our Saviour’s loving heart. Let us. try with reverent sympathy to enter into the feeling of the King’s Son, come from heaven to seek humanity for His bride, to woo and to win her from the cruel bondage of sin and death, to take her into union with Himself, so that she may share with Him the liberty and wealth, the purity and joy, the glory and the hope of the heavenly kingdom! The King “made a marriage for His Son”—where is the bride? what response is she making to the Bridegroom’s suit? A marriage for His Son! On Calvary?

It must have been very hard for Him to go on; but He will keep down the rising tide of emotion, that He may set before this people and before all people another attractive picture of the kingdom of heaven. He will give even these despisers of the heavenly grace another opportunity to reconsider their position. So He tells of the invitations sent out first to “them that were bidden”— i.e., to the chosen people who had been especially invited from the earliest times, and to whom, when the fulness of the time had come, the call was first addressed. “And they would not come.” There is no reference to the aggravations which had found place in the former parable. {#Mt 21:39 } These were connected not so much with the offer of grace, which is the main purport of this parable, as with the demand for fruit, which was the leading thought of the one before. It was enough, then, in describing how they dealt with the invitation, to say, “They would not come”; and, indeed, this refusal hurt Him far more than their buffets and their blows. When He is buffeted He is silent, sheds no tears, utters no wail; His tears and lamentation are reserved for them: “How often would I, have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” “They would not come.”

But the love of the King and of His Son is not yet exhausted. A second invitation is sent, with greater urgency than before, and with fuller representations of the great preparations which had been made for the entertainment of the guests: “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.” As the first invitation was that which had been already given and which they were now rejecting, the second refers to that fuller proclamation of the gospel which was yet to be made after the work of the Bride-groom-Redeemer should be finished when it could be said, as not before: “All things are ready.”

In the account which follows, therefore, there is a foreshadowing of the treatment the apostles would afterwards receive. Many, indeed, were converted by their word, and took their places at the feast; but the people as a whole “made light of it, and went their ways, one to his farm, another to his merchandise: and the remnant took his servants, and entreated them spitefully, and slew them.” What was the consequence? Jerusalem, rejecting the gospel of the kingdom, even when it was “preached with the Holy Ghost sent down from heaven,” must be destroyed; and new guests must be sought among the nations that up till now had no especial invitation to the feast. This prophetic warning was conveyed in terms of the parable; yet there is a touch in it which shows how strongly the Saviour’s mind was running on the sad future of which the parable was but a picture: “When the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.” Why “city”? There had been no mention of a city in the parable. True; but Jerusalem was in the Saviour’s heart, and all the pathos of His lament over it is in that little word. “Their city” too, observe, -reminding us of “your house” at the close of this sad day. {#Mt 23:38 } In the same way the calling of the Gentiles is most skilfully brought within the scope of the parable, by the use of the peculiar word translated in the Revised Version—”the partings of the highways,” which seems to suggest the thought of the servants leaving the city precincts and going out in all directions along the main trunk roads to “the partings of the highways,” to carry the gospel to all without distinction, wherever could be found an ear of man to listen, or a human heart to welcome the King’s grace and the Bridegroom’s love. Thus, after all, the wedding was to be furnished with guests.

The parable, as we have seen, is one of grace; but righteousness too must find a place in it. The demand for fruits of righteousness is no less rigid in the new dispensation than it had been in the old. To make this clear and strong the parable of the Feast is followed by the pendant of the Wedding Garment.

There are two ways in which the heavenly marriage feast may be despised: first, by those who will not come at all; next, and no less, by those who try to snatch the wedding joy without the bridal purity. The same leading thought or motive is recognisable here as in the parable of the two sons. The man without the wedding garment corresponds to the son who said “I go, sir,” and went not, while those who refuse altogether correspond to the son who answered “I will not.” By bearing this in mind we can understand, what to many has been a serious difficulty—how it is that the punishment meted out to the offender in this second parable is so terribly severe. If we simply think of the parable itself, it does seem an extraordinary thing that so slight an offence as coming to a wedding feast without the regulation dress should meet with such an awful doom; but when we consider whom this man represents we can see the very best of reasons for it. Hypocrisy was his crime, than which there is nothing more utterly hateful in the sight of Him Who desireth truth in the inward parts. It is true that the representation does not at first seem to set the sin in so very strong a light; but when we think of it, we see that there was no other way in which it could be brought within the scope of this parable. It is worthy of notice, moreover, that the distinction between the intruder and the others is not observed till the king himself enters, which indicates that the difference between him and the others was no outward distinction, that the garment referred to is the invisible garment of-righteousness. To the common eye he looked like all the rest; but when the all-searching Eye is on the company he is at once detected and exposed. He is really worse than those who would not come at all. They were honest sinners; he was a hypocrite—at the feast with mouth and hand and eye, but not of it, for his spirit isnot robed in white: he is the black sheep in the fold; a despiser within, he is worse than the despisers without.

Even to him, indeed, the king has a kindly feeling. He calls him “Friend,” and gives him yet the opportunity to repent and cry for mercy. But he is speechless. False to the core, he has no rallying point within to fall back upon. All is confusion and despair. He cannot even pray. Nothing remains but to pronounce his final doom (ver. 13).

The words with which the parable closes (ver. 14) are sad and solemn. They have occasioned difficulty to some, who have supposed they were meant to teach that the number of the saved will be small. Their difficulty, like so many others, has been due to forgetfulness of the circumstances under which the words were spoken, and the strong emotion of which they were the expression. Jesus is looking back over the time since He began to spread the gospel feast, and thinking how many have been invited, and how few have come! And even among those who have seemed to come there are hypocrites! One He specially would have in mind as He spoke of the man without the wedding garment; for though we take him to be the type of a class, we can scarcely think that our Lord could fail to let His sad thoughts rest on Judas as He described that man. Taking all this into consideration we can well understand how at that time He should conclude His parable with the lamentation: “Many are called, but few chosen.” It did not follow that it was a truth for all time and for eternity. It was true for the time included in the scope of the parable. It was most sadly true of the Jewish nation then, and in the times which followed on immediately; but the day was coming, before all was done, when the heavenly Bridegroom, according to the sure word of prophecy, should “see of the travail of His soul, and be satisfied.” No creed article, therefore, have we here, but a cry from the sore heart of the heavenly Bridegroom, in the day of His sorrows, in the pain of unrequited love.

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Preceding

Matthew 22:1-6 – The Nazarene’s Commentary: Parable of Invitation to a Marriage

Matthew 22:7-10 – The Nazarene’s Commentary: Invitations after City’s Destruction

Matthew 22:11-13 – The Nazarene’s Commentary: King’s Inspection and Marriage Garments

Matthew 22:14 – The Nazarene’s Commentary: Many Invited – Few Chosen

Matthew 22:15-22 – The Nazarene’s Commentary: Caesar’s Things and God’s Things

Matthew 22:23-28 – The Nazarene’s Commentary: Sadducees Question on the Resurrection

Matthew 22:29-33 – The Nazarene’s Commentary: Resurrection Proof from Moses

Matthew 22:34-40 – The Nazarene’s Commentary: Which Is the Greatest Commandment

Matthew 22:41-46 – The Nazarene’s Commentary: Jesus Asks a Trump Question

Additional readings to Matthew 22:41-46

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Additional reading

  1. Memorizing wonderfully 31 Son of David and God’s Kingdom
  2. Wilderness Transformed

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Related articles

  1. Twentieth week of ordinary time-cycle -I- Thursday-gospel-reading – Matthew 22:1-14
  2. The Lord’s Goodness – Two Souls, One Heart

Matthew 22:14 – The Nazarene’s Commentary: Many Invited – Few Chosen

Matthew 22:14 – Many Invited – Few Chosen

MT22:14 “For many are invited[1] but few chosen.”[2]

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[1] Many are invited: The Greek is KLETOI and is rendered by either “invited” or “called.” We can say with a surety that this “many” includes millions of Jews who as a nation had the promise of Exodus 19:6.

[2] Few chosen: The Greek is EKLEKTOI from which comes “elected.” The phrase may be: “many called but few elected.” Research the word chosen as a common term used for disciples of the Nazarene. Compare Revelation 17:14. See notes on Matthew 7:14 and read Luke 13:23. It is one thing to be “invited” and it is another to be finally “chosen.” As Jesus’ parable at Matthew 13:3-9 shows there are many who hear the invitation but do not last. Compare 1 John 2:19.

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Preceding

Matthew 22:1-6 – The Nazarene’s Commentary: Parable of Invitation to a Marriage

Matthew 22:7-10 – The Nazarene’s Commentary: Invitations after City’s Destruction

Matthew 22:11-13 – The Nazarene’s Commentary: King’s Inspection and Marriage Garments

intent

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Additional reading

  1. Memorizing wonderfully 31 Son of David and God’s Kingdom
  2. Not about personal salvation but about a bigger Plan
  3. Songs of Moses and the servants of God
  4. What is the Kingdom of God?
  5. Colour-blindness and road code
  6. Do those who want to follow Christ to be Jews
  7. Living stones 5 Abraham’s seed and gentiles
  8. The revival of Israel
  9. Redemption #9 Only way
  10. Memorizing wonderfully 67: Galatians 3:29 Heirs according to promise.
  11. Jerusalem and a son’s kingdom

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Related articles

  1. Sanctification Isn’t An Event, It’s A Process (a really, really long process)
  2. #Abundance of Invitation Seeds: #Lent #Liturgy & #Prayer Resource March 24
  3. Many are called
  4. The “chosen” people – Marilyn Armstrong
  5. Salvation to the Jews

Matthew 22:11-13 – The Nazarene’s Commentary: King’s Inspection and Marriage Garments

Matthew 22:11-13 – King’s Inspection and Marriage Garments

MT22:11 “Now when the king arrived[1] to view[2] those reclining at the festival table he saw there a person without a wedding garment.[3] MT22:12 The king said to this person, ‘Friend,[4] how did you get in here without a wedding garment?’ But, the person could not answer.[5] MT22:13 Then the king said to the servants,[6] ‘Bind both hands and feet and cast this person into the darkness outside.[7] There will be lamentation and grinding of teeth.’

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[1] When the king arrived: This is the Parousia and the parousia-judgment. Note the “arrival” of the Most High in Daniel 7:22. Compare related parables at Matthew 24:44-25:46. Consider Daniel 12:1, 2; 2 Corinthians 5:10; 1 John 2:28; 1 John 4:17.

[2] To view: Or, MON: to inspect.

[3] Without a wedding garment: See Revelation 19:8. Like all weddings the invited guests dress appropriately to the occasion. This person dresses in such a way to make it obvious he is out of place at these festivities. Our dress often reveals something about us and our attitudes.

[4] Friend: Or, NW: Fellow.

[5] The person could not answer: Or, KJV: speechless; RHM: put to silence; KNX: made no reply; MON: lips were sealed.

[6] Servants: The Greek is DIAKONOIS and is often rendered “minister.” It is possible these are the “angels” of Matthew 13:41 and Matthew 25:31. Compare Hebrews 1:14.

[7] The darkness outside: Compare notes on Matthew 8:12, Matthew 13:42, Matthew 24:51, Matthew 25:30.

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Preceding

Matthew 22:1-6 – The Nazarene’s Commentary: Parable of Invitation to a Marriage

Matthew 22:7-10 – The Nazarene’s Commentary: Invitations after City’s Destruction

Matthew 22:7-10 – The Nazarene’s Commentary: Invitations after City’s Destruction

Matthew 22:7-10 – Invitations after City’s Destruction

|| Luke 14:23, 24

MT22:7 “Now the king became extremely angry.[1] He sent off his armies and destroyed those murderers and burned their city. MT22:8 Then he told his slaves, ‘The wedding feast is prepared but those invited were unworthy.[2] MT22:9 So now be on your way onto the trade routes[3] and invite everyone[4] you meet to the wedding feast.’ MT22:10 Having left on the roads those slaves gathered together everyone[5] they found, both wicked and good.[6] And the wedding room[7] was filled with all[8] those reclining at the table.

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[1] Extremely angry: Or, KJV: wroth; KNX: fell into a rage; NEB: furious; RHM: provoked to anger.

[2] Those invited were unworthy: Or, NEB: the guests I invited did not deserve the honour; PME: were not good enough for it.

[3] The trade routes: Or, KJV: highways; RHM: crossways of the roads; RSV: thoroughfares.

[4] Invite everyone: This is the second invitation. The first was one of natural birthright for the Jews who as a nation proved unworthy. Now “everyone” (the Greek is HOSOUS; compare John 1:12, 13) is invited without a limit to the number of those called.

[5] Gathered together everyone: The Greek is SYNEGAGOU. Or, TCNT: collected.

[6] Wicked and good: Or, KJV: bad and good; KNX: rogues and honest. Peoples with different kinds of pasts.

[7] Wedding room: Or, TCNT: bridal-hall.

[8] Filled with all: There will come a time after the Gospel Age when the room is full.

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Preceding

Matthew 22:1-6 – The Nazarene’s Commentary: Parable of Invitation to a Marriage

Matthew 22:1-6 – The Nazarene’s Commentary: Parable of Invitation to a Marriage

CHAPTER TWENTY-TWO:
QUESTIONS ANSWERED AND UNANSWERED

[“Trick Questions”]
(Key word: Marriage)

Matthew 22:1-6 – Parable of Invitation to a Marriage

|| Luke 14:16-22

MT22:1 Jesus continued to answer the priests, Scribes and Jewish elders with more parables, saying: MT22:2 “The Realm of Heaven may be compared to[1] a human king[2] who prepared a wedding feast[3] for his son.[4] MT22:3 Now the king sent out his slaves[5] to call everyone invited[6] to the wedding feast but they were unwilling to come.[7] MT22:4 Again the king sent out more slaves, saying, ‘Tell everyone invited, “Look! I have prepared my supper.[8] My bulls and fattened animals have been slaughtered. Everything is ready! Come to the wedding feast!”’ MT22:5 But those [invited] were disinterested[9] and went away, one person to a field,[10] another person to the emporium.[11] MT22:6 However, others grabbed the slaves of the king and after abusing them murdered them.[12]

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[1] Realm of Heaven may be compared to: Research Realm of Heaven and notes elsewhere. There is something about the Church (the realm of profession; the Kingdom of Heaven). Of course, there are elements in the parable directed to the Jewish religious hierarchy.

[2] King: Yehowah, God of the Jews, the Father of Jesus Christ.

[3] A wedding feast: Or, KJV: wedding; RSV: marriage feast; TCNT: banquet. Compare Revelation 19:9 and 2 Corinthians 11:2 (Ephesians 5:32).

[4] Son: ‘Jesus Christ, Son of the Living God,’ as Peter declares.

[5] Slaves: Some would include the ancient prophets here, however, it is more likely these slaves represented John and his disciples as well as those seventy Jesus sent out to invite Jews to the Realm of Heaven.

[6] Invited: The Greek word is KEKLEMENOUS (KEKLEMENOIS) and is either rendered by “invite” or “call.” Or, KNX: summons. Jesus said he came “only to the lost sheep of the house of Israel.” Those invited here are those Jews in the nation of Israel who have the covenant promise of a “kingdom.” (Exodus 19:6)

[7] Unwilling to come: As a nation the Jews reject Jesus and the opportunity he offers. Compare what the prophet foretold – Isaiah 52:13-53:3.

[8] I have prepared my supper: Whether one viewed the entire outworking of God’s purpose involved in this preparation, with the coming of Messiah “preparations” have reached a key phase now.

[9] Those [invited] were disinterested: Or, KJV: made light of it; KNX: paid no heed; LAM: sneered at it.

[10] To a field: Or, KJV: farm; MOF: estate; WEY: his home in the country.

[11] The emporium: The Greek is EMPORIAN. Or, KJV: merchandise; MOF: business; NW: commercial business.

[12] Abusing them murdered them: Or, ASV: treated them shamefully and killed them; NEB: attacked them brutally; MON: maltreated.

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Preceding

Matthew 21:45-46 – The Nazarene’s Commentary: Religious Leadership Fearful

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Additional reading

  1. God doesn’t call the qualified
  2. God’s Plan, Purpose and teachings
  3. The Call of Christ
  4. Ability (part 7) Thought about the ability to grow as a member of the Body of Christ

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Related articles

  1. Narrative Lectionary: Invitations (Matthew 22:1-14)
  2. You are called
  3. It’s a Trap!

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