An other Christian WordPress.com site – Een andere Christelijke WordPress.com site

Posts tagged ‘Parable of the Zizania in the Field’

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.

+

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

++

Additional reading

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

+++

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 13:47-50 – The Nazarene’s Commentary: Parable of the Dragnet

Matthew 13:47-50 – Parable of the Dragnet

MT13:47 “Again the Realm of Heaven may be compared to[1] a dragnet thrown into the sea[2] and gathering together every kind of [fish]. MT13:48 When the net is filled[3] it is hauled onto the beach. Then the [fishermen] sit down and collect the good fish into vessels;[4] but, the rotten [fish][5] they throw away. MT13:49 Just so it will be in the consummation of the Period:[6] the angels will go forth to separate[7] the wicked from among the righteous.[8] MT13:50 The angels will hurl the wicked into the furnace of fire.[9] There will be lamentation[10] and the grinding of teeth.”

*

[1] May be compared to: There is something about the Christian Church which resembles a fisherman’s dragnet lowered into the world to “catch men alive.”

[2] Dragnet thrown into the sea: Or, RHM: a large drag-net; WEY: let down into the sea. Some calls this the Gospel Net. Jesus called his first disciples and told them they would “become fishers of men.” He commissioned his apostles to “Go and make disciples of people of all nations.” (Matthew 28:18, 19) Beginning with Jesus the gospel preaching “dragnet” – the great evangelical effort of all time – the Gospel Net has been fishing earth’s waters.

[3] When the net is filled: At the Return (or, Parousia; see notes on Matthew 24:3) of Christ and the beginning of the parousia-judgment. This is parallel to the parable of the Zizania in the Field (go to Matthew 13:37) as well as those within Matthew 24:45-25:46. At the judgment the dragnet will be filled with all those who professed Jesus as Lord as Christians throughout the Gospel or Church Age (Period).

[4] Collect the good fish into vessels: Or, TCNT: sorted the good fish into baskets.

[5] The rotten [fish]: Or, KJV: the bad; RHM: worthless. The Greek SAPROS is rendered rotten or corrupt and often applied to bad fruit of a tree (Matthew 7:17,18; Luke 6:43). These are the same as the “workers of lawlessness” of Matthew 7:21, 22, the zizania of Matthew 13:38, and the “goats” of Matthew 25:40-46.

[6] The consummation of the Period: See notes on Matthew 13:40 and Matthew 24:3. Or, KJV: end of the world; TCNT: close of the age; NWT: conclusion of the system of things. The Age or Period may be the Gospel Age or that time period of the generation that witnesses the Revelation of Christ (Matthew 24:34).

[7] Angels will go forth to separate: As in the parable of the Zizania in the Field. See notes on Matthew 13:39 and Matthew 25:31.

[8] Wicked from among the righteous: There are only two classes of Christians: the good and the bad. On the word wicked (search this word) see the notes on Matthew 12:35 and elsewhere. Note “the righteous” in Matthew 25:40-46. Search righteous for notes elsewhere. The difference between the wicked and the righteous is that the former are hurtful or unloving, and the later law-abiding and charitable.

[9] Into the furnace of fire: On this phrase search under Gehenna and fire for notes elsewhere (Revelation 20:13-15).

[10] Lamentation: The grief is before the throne of Christ and in their shame and reproach prior to being hurled into everlasting extinction (1 John 2:28; Matthew 7:21).

 

+

Preceding

Matthew 6:1-34 – The Nazarene’s Commentary on Leviticus 19:18 Continued 4 Treasures’ and neighbour love

Matthew 7:13-23 – The Nazarene’s Commentary: The True Disciple #3 Matthew 7:21-23 The ones Jesus never knew

Matthew 7:15-20 – The Nazarene’s Commentary: The True Disciple #2 False prophets and fruitage

Matthew 10:5-10 – The Nazarene’s Commentary: Jesus’ Orders: Territory, Theme, Trust

Matthew 12:33-37 – The Nazarene’s Commentary: Judgment Day

Matthew 12:43-45 – The Nazarene’s Commentary: A Generation Seven Times Worse

Matthew 13 – Parables on Kingdom mysteries

Matthew 13:1-9 – The Nazarene’s Commentary: Parable: the Soil and the Seed

Matthew 13:10-15 – The Nazarene’s Commentary: Why Speak in Parables?

Matthew 13:16-17 – The Nazarene’s Commentary: Happy Eyes and Ears

Matthew 13:18-23 – The Nazarene’s Commentary: Parable of the Seed and Soil

Matthew 13:24-30 – The Nazarene’s Commentary: Parable of the Field and the Harvest

Matthew 13:31-32 – The Nazarene’s Commentary: Parable of the Mustard Seed

Matthew 13:33 – The Nazarene’s Commentary: Parable of the Fermented Whole

Matthew 13:34-35 – The Nazarene’s Commentary: Manner of Teaching Foretold

Matthew 13:36-43 – The Nazarene’s Commentary: Parable of the Zizania in the Field Explained

Matthew 13:44 – The Nazarene’s Commentary: Parable of the Treasure

Matthew 13:45-46 – The Nazarene’s Commentary: Parable of the Valuable Pearl

False teachers and false prophets still around

++

Additional reading

  1. Condemnation of the World and Illustration of Justification
  2. Thanksgivukkah and Advent
  3. Memorizing wonderfully 22 Jealous God not heaving pleasure in the wicked
  4. Trusting, Faith, Calling and Ascribing to Jehovah #4 Transitoriness #1 Prosperity
  5. Blessed is the man who does not walk in the counsel of the wicked
  6. A Living Faith #7 Prayer

+++

Matthew 4 19

Related

  1. After curiosity…
  2. Kingdom Treasure
  3. Scripture at Sunrise 5.29.2018
  4. Third Sunday After the Epiphany, Year B: Mark 1:14-20: Following Jesus
  5. Follow Me
  6. The First Four Disciples
  7. A Fisher of Men
  8. Catching Fish
  9. Cookie a day: Fishers Of Men
  10. #24 Fishers of Men
  11. June 13, 2018 “Fishermen”
  12. Fishers of Men.
  13. Fishing–no catch limit
  14. Following: fishers of men
  15. If You Say So
  16. May 27 @ Luke 5-6
  17. A Commentary on the gospel according to Mark – by Phillip Medhurst -c2
  18. A Call to Freedom: The Vocation of the Apostles
  19. Evangelism as a lifestyle
  20. On purpose – Evangelism
  21. Catch and Release, or Catch and Devour Pastors
  22. Things that Won’t Matter Much on Judgment Day
  23. The Difference Between The Christian and the World
  24. The Immediate Judgment
  25. A Gift and a Calling
  26. The Just Judgment of God Part 2 – Romans Study 8
  27. The Just Judgment of God Part 3 – Romans Study 9
  28. Verses that Don’t Get Preached Much
  29. Sin, Righteousness, Judgment

Tag Cloud

Zion, Sion and Zsion News and Journal

About Politics, Religion, Culture, Society, Joy, Thank, Praise, Faith, Hope, Love, Community, Freedom, Peace, Islam, Justice, Truth, Patience and much more.

johnsweatjrblog

Doxology rooted in Theology: Nothing more, Nothing less

jamesgray2

A discussion of interesting books from my current stock A WordPress.com site

Unmasking anti Jehovah sites and people

Showing the only One True God and the Way to That God

The Eccentric Fundamentalist

Musings on theology, apologetics, practical Christianity and God's grace in salvation through Jesus Christ

John 20:21

"As the Father has sent me, so I am sending you."

The Biblical Review

Reviewing Publications, History, and Biblical Literature

Words on the Word

Blog by Abram K-J

Bybelverskille

Hier bestudeer ons die redes vir die verskille in Bybelvertalings.

Michael Bradley - Time Traveler

The official website of Michael Bradley - Author of novels, short stories and poetry involving the past, future, and what may have been.

BIBLE Students DAILY

"Be faithful unto death, and I will give you the crown of life." Revelation 2:10

God's Simple Kindness

God's Word Made Simple

takeaminutedotnet

All the Glory to God

Groen is Gezond

van zaadjes in volle grond tot iets lekkers op het bord

Jesse A. Kelley

A topnotch WordPress.com site

JWUpdate

JW Current Apostate Status and Final Temple Judgment - Web Witnessing Record; The Bethel Apostasy is Prophecy

Sophia's Pockets

Wisdom Withouth Walls

ConquerorShots

Spiritual Shots to Fuel the Conqueror Lifestyle

Examining Watchtower Doctrine

Truth Behind the "Truth"

Theological NoteBook

Dabbling into Theology

%d bloggers like this: