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Introduction
The motivation for this study is that we wish to understand the precise nature of Acts 28 in the progress of doctrine as it relates to God’s judgment on Israel. When did Israel become “lo-ammi”? The Acts 28 position of Welch and others would say that Isarel was de jure Lo ammi in Matthew 13 and de facto in Acts 28. I can affirm the de jure — but de facto is more difficult to substantiate in Acts 28.
We know that the reason parables were introduced was to hide knowledge from the masses and that they contained information relevant to the mysteries of the kingdom of heaven.
KJV Matthew 13:11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.
TBT Matthew 13:11 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς ὅτι Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται.
Also repeated in Luke:
KJV Luke 8:10 And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.
TBT Luke 8:10 ὁ δὲ εἶπεν, Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ Θεοῦ· τοῖς δὲ λοιποῖς ἐν παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσι, καὶ ἀκούοντες μὴ συνιῶσιν.
Luke clearly was revealed much about the mysteries of the kingdom but what about “The mystery” given to Paul the prisoner? Are we justified in reading that into Acts 28? See https://rightdivision.com/topic/acts-29
Matthew reveals a lot about the parables the Lord used and we will now concentrate on the marriage of the king’s son in Matt 22:1-14.
Context
The Vineyard
The previous parable concerns a householder who planted a vineyard and let it out to husbandmen — the result was that they killed the “son” 21:39 and when Jesus asked what will the householder (the Lord) do when “he cometh” they say:
KJV Matthew 21:41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.
TBT Matthew 21:41 λέγουσιν αὐτῷ, Κακοὺς κακῶς ἀπολέσει αὐτούς, καὶ τὸν ἀμπελῶνα ἐκδόσεται ἄλλοις γεωργοῖς, οἵτινες ἀποδώσουσιν αὐτῷ τοὺς καρποὺς ἐν τοῖς καιροῖς αὐτῶν.
Clearly prophecy about the faithlessness and rebellion of Israel’s leadership and a replacement (other husbandmen) by a regenerated governance. This he elaborates in the next verse:
KJV Matthew 21:43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
TBT Matthew 21:43 διὰ τοῦτο λέγω ὑμῖν ὅτι ἀρθήσεται ἀφ᾽ ὑμῶν ἡ βασιλεία τοῦ Θεοῦ, καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς.
The chief priests understood that Jesus was referring to them and would have laid hands on him but they feared the people. The leadership of Israel were corrupt and would need to be replaced. See Matt 21:45,46
Notice that the message relates to the management of the vineyard not some new country or institution. Those who replace the previous husbandmen are to manage the vineyard as the Lord intended not with a secret message and deportment.
The Marriage of the king’s son
In chapter 22 Jesus continues speaking by parables:
KJV Matthew 22:2 The kingdom of heaven is like unto a certain king, which made a marriage for his son,
TBT Matthew 22:2 Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὅστις ἐποίησε γάμους τῷ υἱῷ αὐτοῦ·
This is a description of the “kingdom of heaven” where a marriage is made for Christ.This has nothing at all to do with the church which is his body revealed post Acts 28.
KJV Matthew 22:3 And sent forth his servants to call them that were bidden to the wedding: and they would not come.
TBT Matthew 22:3 καὶ ἀπέστειλε τοὺς δούλους αὐτοῦ καλέσαι τοὺς κεκλημένους εἰς τοὺς γάμους, καὶ οὐκ ἤθελον ἐλθεῖν.
There are some obvious but significant points that should be made here: He (the King which represents God the Father) sent apostles (these are “sent ones”) to call “them that were bidden” which is a translation of the phrase “τοὺς κεκλημένους ” meaning those who have been called. We should ask who are those who have been called? Clearly Israel was called and now are called to the wedding. This is the good news presented and it must be noted that this message was not changed as the invitations go out through the three sendings.
The result was “and they would not come” – there is no thought whatsoever that the son would decline to come – rather those who were bidden refused.
KJV Matthew 22:4 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.
TBT Matthew 22:4 πάλιν ἀπέστειλεν ἄλλους δούλους, λέγων, Εἴπατε τοῖς κεκλημένοις, Ἰδού, τὸ ἄριστόν μου ἡτοίμασα, οἱ ταῦροί μου καὶ τὰ σιτιστὰ τεθυμένα, καὶ πάντα ἕτοιμα· δεῦτε εἰς τοὺς γάμους.
The writer then begins with “again” or as it is in greek “palin” – the King (God) does not give up – he sends other servants — this is the second invitation with other servants but this time “all things are ready” – the reference is to the dinner “τὸ ἄριστόν” but the reference to fatlings and oxen killed is a reminder of the sacrifice the Lord made — this ministry and second sending would correspond to the Acts in the same way that the first sending corresponds to the Gospels. Even the disciples would now be ready after the Luke 24 education given by the risen Lord.
KJV Matthew 22:5 But they made light of it, and went their ways, one to his farm, another to his merchandise:
TBT Matthew 22:5 οἱ δὲ ἀμελήσαντες ἀπῆλθον, ὁ μὲν εἰς τὸν ἴδιον ἀγρόν, ὁ δὲ εἰς τὴν ἐμπορίαν αὐτοῦ·
The verb ἀμελέω 1aor. ἠμέλησα; neglect, is used 5 times in the new testament. Friberg has this to say about the verb:
ἀμελέω 1aor. ἠμέλησα; neglect, be unconcerned about, care nothing for someone or something (HE 2.3); absolutely pay no attention (MT 22.5)
Here is the concordance for the verb:
KJV Matt. 22:5 But they made light of it, and went their ways, one to his farm, another to his merchandise:
KJV 1 Tim. 4:14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.
KJV Heb. 2:3 How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;
KJV Heb. 8:9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.
KJV 2 Pet. 1:12 Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.
In each case “neglect” has to do with some aspect of the kingdom given to Israel or Israel itself – as in the case of Heb 8:9, or “so great salvation” Heb 2:3 or “these things” 2Peter 1:12. The bidden ones neglected the wedding invitation in the face of all things being ready. What happenned? There were three groups:
- one to his farm
- one to his merchandise
- the rest:
What did the rest do?
KJV Matthew 22:6 And the remnant took his servants, and entreated them spitefully, and slew them.
TBT Matthew 22:6 οἱ δὲ λοιποὶ κρατήσαντες τοὺς δούλους αὐτοῦ ὕβρισαν καὶ ἀπέκτειναν.
The rest grasped his servants scoffed or reviled them and killed them – this was what happenned in the Acts ministry.
See 1 Th. 2:2.
The King’s Response
KJV Matthew 22:7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.
TBT Matthew 22:7 ἀκούσας δὲ ὁ βασιλεὺς ὠργίσθη, καὶ πέμψας τὰ στρατεύματα αὐτοῦ ἀπώλεσε τοὺς φονεῖς ἐκείνους, καὶ τὴν πόλιν αὐτῶν ἐνέπρησε.
Within the constraints of the metaphor there would be time between when Israel said “No” and when the King heard – the reality would be immediate in the case of God the King. The murderers were destroyed and their city burned “καὶ τὴν πόλιν αὐτῶν ἐνέπρησε”. Since those bidden would be Israel — “their city” would be Jerusalem.
We must now ask — is that the end? Is there another sending of servants and if there is what would be the message — was it changed?
After Acts 28
What is the comment made concerning the “bidden ones”?
KJV Matthew 22:8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.
TBT Matthew 22:8 τότε λέγει τοῖς δούλοις αὐτοῦ, Ὁ μὲν γάμος ἕτοιμός ἐστιν, οἱ δὲ κεκλημένοι οὐκ ἦσαν ἄξιοι.
They were not worthy! Those who were bidden did not provide the appropriate faith works and are said to be unworthy. This is by nature “de facto” disobedience and therefore they are good candidates for “Lo-ammi”. The burning of the city would however fit the prophetical requirement of “Lo-ammi” and the beginning of the many days without an ephod etc:
KJV Hosea 3:4 For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: (Hos. 3:4 KJV)
What was to be done now?
KJV Matthew 22:9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.
TBT Matthew 22:9 πορεύεσθε οὖν ἐπὶ τὰς διεξόδους τῶν ὁδῶν, καὶ ὅσους ἂν εὕρητε, καλέσατε εἰς τοὺς γάμους.
This IS NOT ACTS 28 but AFTER! What message/calling? “καλέσατε εἰς τοὺς γάμους” Call to the wedding!! The same message the same calling the same kingdom constraints.
Conclusion
There were prophesied three invitations to the same wedding. These woud correspond to the gospels, Acts and Post Acts beginning at the burning of Jerusalem. When would Lo-ammi be best started? When the bidden were found “not worthy” — when was that? At or just before the burning of Jerusalem.
Rock and Roll man!!