|
Mysteries of the Kingdom By Arlen L. Chitwood
Chapter Eleven
Parable of the Pearl
Again, the kingdom of heaven is like a merchant seeking beautiful pearls,
who, when he had found one pearl of great price, went and sold all that he had and bought it. (Matthew 13:45, 46) The parable of the pearl continues the thought of redemption from the previous parable, the parable of the treasure. The “Man” in both parables is the Lord Jesus Christ, and this Man selling all that He had in both parables is also the same, pointing to Christ’s past, finished work at Calvary. But the purchase that the Man made — something different in each parable — is separated in time from His work at Calvary. The purchase in each parable, seen as a redemptive act in each, follows His work at Calvary. That is, neither the purchase of the field in the previous parable nor the purchase of the pearl in the present parable is synonymous with or occurred at the same time as His finished work at Calvary. Thus, in the chronological sequence of events in these two parables, Christ’s purchase of both the field and the pearl is seen occurring following His selling all that He had, i.e., following the events surrounding Calvary. And, as will be shown, the purchase of both “the field” and “the pearl” occurs at the same time, through the same redemptive work. Within the chronological framework of all seven parables, this dual purchase is seen occurring at a time following the present dispensation. In this respect, two millennia lie between Christ’s finished work at Calvary and the purchase seen in both of these parables (ref. chapter 10 in this book). Christ’s finished work at Calvary has to do with man’s eternal salvation, and there is no present or future work of Christ in this realm. Everything is past. (Christ, following His finished work, “sat down on the right hand of God.” There was no chair in any part of the earthly tabernacle, because the sacrificial work of the Old Testament priests was never finished. They could not sit down. But Christ, relative to His sacrificial work, could sit down in the heavens, indicating that this work was finished.
And every priest stands ministering daily and offering repeatedly the same sacrifices, which can never take away sins.
But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God.” (Hebrews 10:11, 12)
However, the blood of that sacrifice, presently on the mercy seat of the heavenly sanctuary, is another matter. There is a present work of the Son in connection with His blood having been placed on the mercy seat. But this work is on behalf of those who have already been saved, on the basis of His past, sacrificial work at Calvary.
The present work of the Son is that of High Priest [Hebrews 9:11, 12; 10:19ff]. He is presently providing a cleansing for Christians who sin, on the basis of His own blood on the mercy seat in the heavenly sanctuary [1 John 1:7-2:2]. And this cleansing has nothing to do with one’s eternal salvation. It is a cleansing provided for those who are already saved, with a view to the One doing the cleansing bringing “many sons to glory” at a future time [Hebrews 2:10].) There though, of necessity, is a present work being carried on within the Godhead pertaining to man’s eternal salvation. But this is not a work being carried on by the Son after any fashion. This is a work performed by the Spirit. The Spirit presently breathes life (spiritual life) into the one who has no life, based on the Son’s past finished work. And through this complete work — the past work of the Son, and the present work of the Spirit — man, “dead in trespasses and sins,” not only passes “from death to life” (cf. Genesis 1:2; 2:7; Ezekiel 37:1-10; John 5:24; Ephesians 2:1), but he now finds himself in a position to one day realize “that which is really life” (1 Timothy 6:19b, literal translation). The last words of Christ prior to His death at Calvary were, “It is finished [lit., ‘It has been finished’]” (John 19:30). Christ used a perfect tense of the Greek verb teleo (tetelestai), which means to bring something “to an end,” or “to a completion.” And the perfect tense points to action completed in past time, with the results of this action existing during present time in a finished state. Everything necessary to effect man’s eternal salvation had been finished at that point, and Christ used this one Greek verb (teleo) in a perfect tense (tetelestai) to call attention to this fact. Then He simply “gave up the spirit [lit., He ‘breathed out’] (Luke 23:46), for there was no need for Him to continue the sufferings that He was undergoing. Everything had been completed, allowing the Spirit to now breathe life into the one having no life (man dead in trespasses and sins) on the basis of the Son’s finished work. But as previously noted, the two purchases seen in the parables of the treasure and the pearl in Matthew 13:44-46 point to a work of the Son beyond His work on Calvary. Thus, this latter work (a work actually subsequent to His work in the heavenly sanctuary) can have nothing to do with one’s eternal salvation, for that is based on the Son’s past, finished work. Rather, this latter work (as His present work in the heavenly sanctuary) has to do with the purpose for one’s salvation, the reason one has been saved. (In the preceding respect, there is a past, finished work of the Son at Calvary; and, because of this past, finished work, the Son can perform a present work in the heavenly sanctuary. Then, also because of His past work at Calvary, there can be a future work with respect to that seen in the symbolism of the purchase of both “the field” and “the pearl” in Matthew 13:44-46 — a work that His present ministry in the sanctuary anticipates.) In the first of these two parables, in verse forty-four, the treasure points to Israel. Israel is God’s “peculiar treasure” (Exodus 19:5, 6; Psalm 135:4). Then, in the second of these two parables, in verses forty-five and forty-six, the Church comes into view. Pearls are found in oysters, which come from the sea. And the oyster, a species found in the water that lacks fins and scales, would be unclean to an orthodox Jew (Leviticus 11:9-12). The fact that the pearl comes from a species considered unclean by the orthodox Jew, as well as the fact that the oyster bearing the pearl is found in the sea (which refers to the Gentiles), the pearl could not be another reference to Israel (continuing, in this respect, from the parable of the treasure). Rather, the pearl would have to refer to another entity within God’s dealings with man. The identity of the pearl, unlike the identity of the treasure in the previous parable, is not really given anywhere in Scripture in so many words per se. But, nonetheless, the intended symbolism through the use of the pearl can easily be determined. Through comparing Scripture with Scripture, the “pearl” can easily be seen as a reference to the Church (more specifically, the bride). Christ gave these parables after He had gone back inside the house, and the treasure (Israel) comes into view because God will be dealing with Israel during this time, completing His dealings with the nation during Daniel’s Seventieth Week. But Christ is not seen purchasing the treasure in the first of these two parables, as He is seen purchasing the pearl in the second. Rather, in the first parable, He is seen purchasing the field where the treasure was hidden. Thus, Christ purchases the field in the first of these two parables; then He purchases the pearl in the second. And the fact that these parables are about the kingdom of the heavens — necessitating Christians (the present recipients of the offer of the kingdom) being in view in relation to the redemption of the forfeited inheritance — will alone reveal that “the pearl” has to be identified with the Church. The parable of the treasure shows one facet of the purpose for man’s salvation, and the parable of the pearl shows the other. The purchase of the field (the world) seen in the parable of the treasure has to do with Christ’s future work of redeeming the forfeited inheritance (seen in Revelation 6-19); and the purchase of the pearl is a reference to the bride (saved through His finished work at Calvary and revealed through decisions and determinations at the judgment seat [Revelation 1-4]) becoming His wife (portended by the marriage festivities in Revelation 19:7-9), whom He purchases by redeeming the inheritance. And all of this occurs on the basis of Christ being found worthy to perform this redemptive work — found worthy solely on the basis of His finished work as “the Lamb” (Revelation 5:6ff). These two parables, along with most of the book of Revelation, draw from a somewhat simple type in the Old Testament — a type set forth in Ruth chapter four. In this fourth chapter of Ruth, Boaz is seen redeeming a forfeited inheritance, with Ruth becoming his wife through this redemptive act. And this chapter relates the complete story of events seen relative to the purchases in the parables of the treasure and the pearl, along with that seen in Revelation chapters five through nineteen. None of these things in the gospel of Matthew or in the book of Revelation can be properly understood apart from understanding this one type in the Old Testament. God provided the numerous types seen throughout the Old Testament for a reason. These types have been placed there to help explain the antitypes. And these types are important beyond degree, for they will, numerous times, open up and cast a flood of light on the various antitypes. And this particular type in the book of Ruth is one case in point, which can only become increasingly evident to anyone who begins to mine the treasures contained therein. The Type — the Antitype Events in the book of Ruth chapter four, where Boaz’s redemptive act is seen, must be understood within context. These events occurred after Ruth had become a member of the family (chapter 1), after Ruth had gleaned in Boaz’s field and beat out that which she had gleaned throughout the time of harvest (chapter 2), after Ruth had prepared herself for meeting Boaz (chapter 3a), and after Ruth had met Boaz on his threshing floor at midnight (chapter 3b). And moving these things over into the antitype, Christ’s redemptive act, seen in Ruth chapter four (typified by Boaz’s redemptive act), will occur at exactly the same time. It will occur after individuals have become members of the family (have become Christians), after those in the family have gleaned in the field (the world) and beat out that which they have gleaned throughout the time of harvest, after those in the family have prepared themselves for meeting Christ, and after they have met Christ on His threshing floor at midnight (met Christ at His judgment seat, at the termination of the present dispensation). (The “threshing floor” and “midnight” both refer to judgment — one to place, and the other to time. See chapter 8 in this book.) Thus, Christ’s finished work at Calvary is not dealt with per se in Ruth chapter four. Rather, this work is simply inferred or assumed. This matter surrounding Christ’s finished work at Calvary was dealt with back in chapter one where Ruth and Orpah found themselves members of the family through death. The death of their husbands had dissolved the marriage relationship itself, and they were then members of the family only through death, the death of others. And Christians are members of the family through exactly the same means — through death, the death of Another. This is why Paul, when first going to Corinth and finding a city filled with unsaved Gentiles, limited himself to one simple message — “Jesus Christ and Him crucified” (1 Corinthians 2:2). It was Christ who had died for their sins (1 Corinthians 15:3; 1 Thessalonians 5:10), and the only way they could become members of the family was through the death of Another. Thus, the message surrounding that which occurred at Calvary is seen in chapter one of the book of Ruth, not in chapter four. The redemptive act seen in chapter four — type or antitype — is a subsequent work on behalf of those who are already members of the family (though not a work for all family members). Ruth alone is seen in Boaz’s redemptive act. Orpah, also a member of the family through death, had turned back (cf. Luke 9:62; 17:32). And this redemptive work is seen occurring after the dispensation has run its course (Ruth 2, 3a) and those who have gone on, like Ruth, have been singled out (Ruth 3b). 1) The Nearer Kinsman (“close relative”) Different kinds of legal matters within the Jewish economy at the time events in the book of Ruth occurred were carried on at the gates of the various cities scattered throughout the land, at the entrance way into these cities. Elders of a particular city would gather at the gate of that city and await anyone in the city who might have a legal matter to carry out or resolve. This is the reason chapter four begins with the statement, “Now Boaz went up to the gate . . . .” (4:1). And, as seen in Gentile cities of that day as well, this is the apparent reason that Lot was seen seated in the gate of Sodom when the two angels entered Sodom in Genesis 19:1. Lot was apparently among those at the gate (among the elders of the city) who were there to carry out or to resolve legal matters on behalf of those in the city. Boaz, at the gate, first stopped a nearer kinsman who had come by, and he instructed the nearer kinsman to sit in a certain place (v. 1). Boaz then singled out ten elders who were at the gate, took them aside, and instructed them to sit in the same proximity as the nearer kinsman (v. 2). Boaz then explained the matter at hand, directing his remarks to the nearer kinsman, but making sure that the ten elders heard as well. He needed all of them to hear that which he had to say, for they all had to act — the nearer kinsman first, then the ten elders. The subject surrounded an inheritance belonging to Naomi, which had been forfeited. Boaz wanted to pay the required price and redeem this inheritance, but there was a nearer kinsman who had first choice to act in this capacity. And the nearer kinsman, after hearing about this forfeited inheritance as Boaz explained the matter, said that he would redeem the inheritance (vv. 3, 4). However, Boaz wasn’t through explaining all that was involved. Boaz then said, . . . On the day you buy the field from the hand of Naomi, you must also buy it from Ruth the Moabitess, the wife of the dead, to perpetuate the name of the dead through his inheritance. (v. 5) The one who redeemed the inheritance, whether the nearer kinsman or Boaz, would also, at the same time, be redeeming (purchasing) Ruth; and Ruth, through this redemptive process, would become his wife. This was something that would automatically occur within the process of redeeming the forfeited inheritance, redeeming the field. Ruth, through this redemptive process, was also being redeemed (purchased), and would automatically become the wife of the one performing this redemptive act. Much controversy has surrounded the identity (with respect to the antitype) of the nearer kinsman. However, there should be no controversy, for the nearer kinsman was able to redeem. And the only One able to redeem in the antitype is the One who shed His blood at Calvary (Revelation 5:1ff). And though it was the Son who shed His blood and died at Calvary, this was, as well, the blood of God (Acts 20:28). This was the day God died. Thus, just as there were two (only two [v. 4b]) who were able to redeem in the type (insofar as that shown by the account is concerned), there are also Two (only Two) who are able to redeem in the antitype. And these Two in the antitype are the Father and His Son, though the Father has placed all redemptive work in the hands of His Son. Seeing the type foreshadowing God the Father in this respect will explain the apparent reason why the nearer kinsman couldn’t redeem the inheritance and take Ruth as his wife. As seen in the antitype, the nearer kinsman, though able to redeem, wasn’t free to take Ruth as his wife. Though a divorce decree presently exists between God and Israel, God, nevertheless, is committed to Israel relative to restoration and remarriage. Thus, whether in the type (past) or in the antitype (future), the Nearer Kinsman wasn’t free/won’t be free to perform the redemptive act. Such an act would have “marred [‘destroyed,’ ‘ruined’]” (type), would “mar [‘destroy,’ ‘ruin’]” (antitype), the Nearer Kinsman’s own inheritance. 2) Boaz’s Work
There was a law in Israel concerning the nearer kinsman (“close relative”) either refusing or forfeiting his right to redeem an inheritance. And a central feature of this law had to do with the nearer kinsman relinquishing His right through removing his shoe and handing it to the kinsman next in line to redeem (cf. Deuteronomy 25:7-9). Thus, in keeping with this law, when the nearer kinsman couldn’t redeem Naomi’s inheritance (though, by no apparent fault of his own), he removed his shoe and handed it to Boaz (Ruth 4:7, 8). This act showed to everyone present (in this case, Boaz and the ten elders) that he had relinquished his redemptive rights to the kinsman next in line. He had relinquished his rights to Boaz. Thus, once this had been done, Boaz was free to redeem the forfeited inheritance. And the ten elders were also free to recognize Boaz as the one now able to act in this capacity, along with recognizing the price that he was to pay as legal and binding. And, not only was this the case, but once the complete transaction had been carried out, it would also be recognized that Ruth was Boaz’s wife. Ruth automatically became Boaz’s wife through this legal transaction carried out at the gate of the city, witnessed by ten elders, among others present. And Boaz said to the elders and all the people, “You are witnesses this day that I have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, from the hand of Naomi.
Moreover, Ruth the Moabitess, the widow of Mahlon, I have acquired as my wife, to perpetuate the name of the dead through his inheritance, that the name of the dead may not be cut off from among his brethren and from his position at the gate. You are witnesses this day.” (vv. 9, 10) This was followed by all those who were present recognizing that which had occurred, along with their pronouncing a blessing on the union that had resulted from this transaction — that of Boaz and Ruth. And the remainder of the chapter, bringing the account to a close, records the genealogy of Boaz through this union (vv. 11ff). . . . Boaz begot Obed,
Obed begot Jesse, and Jesse begot David.” (vv. 21b, 22) Boaz and Ruth’s great grandson was King David. And David, in his reign over Israel, typifies Christ in His coming reign over the earth as the greater Son of David (cf. 2 Samuel 7:12-14; Matthew 21:9, 15; Luke 1:27, 31-33). And, as David reigned over Israel in Saul’s stead, following a time of rejection, Christ will reign over the earth in Satan’s stead, following a time of rejection. And, just as those who were faithful to David during his time of rejection were elevated to positions of power with David when he ascended the throne, so will it be when Christ ascends the throne. Christ will elevate those faithful to Him during His time of rejection to positions of power with Him when He ascends the throne. Everything about Ruth chapter four is Messianic within its scope of fulfillment. This chapter deals with the redemption of a piece of land, which would be a field, pointing to the world in the antitype; this chapter deals with Ruth becoming Boaz’s wife, which, in the antitype, would point to the bride becoming Christ’s wife; and this chapter ends with the mention of David, pointing to the greater Son of David in the antitype. The book of Ruth ends exactly where the opening section of Scripture in Genesis ends (Genesis 1:1-2:3) — detailing events having to do with the seventh day, the Messianic Era out ahead. The inheritance (a field), once it had been redeemed, then belonged to Boaz and Ruth (now his wife) in the type; and the inheritance (the world), once it has been redeemed, will then belong to Christ and His Bride (who will then be His wife) in the antitype. And, in the antitype, Christ as King (as the greater Son of King David), with His wife as consort queen, will rule over the redeemed domain. The Bride Becomes His Wife The future marriage of Christ and His bride will occur exactly in accord with the type set forth in Ruth chapter four, not in accord with the way things are done in the modern world, whether in the East or in the West. As Boaz purchased Ruth through the process of redeeming a forfeited inheritance, so will Christ purchase His bride through the process of redeeming a forfeited inheritance (forfeited by the first Adam in Genesis chapter three [cf. Romans 8:20-22]). And, as Ruth automatically became Boaz’s wife through this redemptive process, so will it be with Christ and His bride. The bride (having previously been revealed at the judgment seat) will automatically become Christ’s wife through His redemption of the forfeited inheritance. 1) Redemption Completed The redemption of the forfeited inheritance is seen occurring in Revelation chapters six through nineteen. The seven-sealed scroll in Revelation chapter five contains the redemptive terms for the forfeited inheritance (the earth), and chapters six through nineteen reveal the seals being broken and these terms being carried out (ref. chapter 10 in this book). Once these redemptive terms have been carried out, the bride will become Christ’s wife. Through a redemptive work having occurred throughout the preceding seven years and completed with events seen in Revelation 19:11-21, Christ will not only have purchased the field (the earth — fifth parable) but He will have purchased the pearl as well (the bride, now His wife — sixth parable). He will have purchased the bride, for whom the Spirit had searched during the previous dispensation (Genesis 24), as His wife. In anticipation of the completion of this redemptive work, allowing the bride to become Christ’s wife, note the wedding festivities in Revelation chapter nineteen immediately preceding Christ’s return: Let us be glad and rejoice and give Him glory, for the marriage [marriage festivities] of the Lamb has come, and His wife [bride] has made herself ready.
And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints.
Then he said to me, “Write: ‘Blessed are those who are called to the marriage supper of the Lamb!’” And he said to me, “These are the true sayings of God.” (Revelation 19:7-9; cf. Revelation 21:9). And note the immediately preceding reference to the reverential awe and excitement in heaven surrounding the redemption of the forfeited inheritance at this point in the redemptive process, which leads into the wedding festivities and the completion of the redemption of the inheritance. The twenty-four elders, along with the four living creatures, “fell down and worshiped God who sat on the throne, saying, “Amen! Alleluia!” (v. 4). Then “a voice came from the throne, saying, “Praise our God, all you His servants and those who fear Him, both small and great!” (v. 5). Then a voice was heard, described as that of “a great multitude . . . many waters . . . mighty thunderings, saying, Alleluia! for the Lord God Omnipotent reigns!” (v. 6). And even John, having seen all this, could do little more than fall at the feet of the one showing him these things (v. 10). Thus, the book of Revelation, up to this point in the book, deals with the Church more extensively than is often realized. This book begins with the Church removed into heaven and judged, followed by the twenty-four elders casting their crowns before God’s throne (chapters 1-4). Then it continues with the search for One found worthy to loose the seals of the seven-sealed scroll — containing the redemptive terms of the forfeited inheritance (chapter 5). And, in succeeding chapters, covering Daniel’s unfulfilled Seventieth Week, leading into events surrounding Christ’s return, the book deals with the inheritance being redeemed (allowing the bride to become Christ’s wife). The redemption of the inheritance in chapters six through nineteen has to do with the domain that Christ and His wife, His consort queen (chapter 19), will rule over during the succeeding Messianic Era (chapter 20). And it is in the preceding respect that events in these chapters, dealing with Israel and the nations on earth, also have to do with the Church in heaven. (For more information on the redemption of the inheritance, refer to chapters 8, 9 in the author’s book, The Time of the End.) 2) The Marriage Festivities When Scripture deals with the “marriage” of Christ and His bride, as in Revelation 19:7-9, the reference is always to festivities surrounding the marriage, not to a marriage itself. As previously shown, there will be no marriage per se, as we think of marriage in our modern-day culture. There wasn’t one in the type, and there won’t be one in the antitype either. And this is an easy matter to see in both the type (Ruth 4) and the antitype (Revelation 5-19). The wedding festivities surrounding the marriage of God’s Son will occur in heaven immediately before the completion of the redemption of the forfeited inheritance. Though these festivities immediately precede the completion of the redemption of the inheritance, the entire redemptive process must be carried out before the bride can become Christ’s wife. And this order of events can be clearly seen beginning in Revelation 19:7-9, where these festivities are seen occurring immediately preceding Christ’s return to the earth to complete His work surrounding the redemption of the inheritance (19:11ff). Near the end of Christ’s earthly ministry, He gave a parable concerning a whole panorama of events surrounding these marriage festivities, seen in Matthew 22:2-14. And this parable was given within the framework of the offer of the kingdom of the heavens, first to Israel, then to the Church. a) Anticipated in a Parable (Matthew 22:2-14) This parable begins with a King arranging all the various festivities for the wedding of His Son, a royal affair (v. 2). Then, following these preparations, the King sent forth His servants to call those who had been invited; but they wouldn’t come (v. 3). Another call was issued, but those who had been invited still wouldn’t come. And not only did they ignore this second call, but they made light of the whole matter, even going so far as to mistreat and kill those extending the offer (vv. 4-6). And when the King heard what had happened, His anger was such that He sent forth His armies to both destroy those individuals and to burn their city (v. 7). Then, the call was sent forth to an entirely different group of individuals. Some from this group heeded the invitation, but others paid little to no attention. And, in the end, two types of individuals are seen — “both bad and good.” Those spoken of as “bad” hadn’t prepared themselves to attend the wedding festivities, and they, resultantly, didn’t possess wedding garments; but those spoken of as “good” had prepared themselves, and they, resultantly, did possess wedding garments (vv. 8-10). And the end result of this invitation is then presented. Those who had heeded the call and had made proper preparations, possessing wedding garments, were allowed to participate in the marriage festivities. But those who had disregarded or had rejected the call, not having made proper preparations, not possessing wedding garments, were not allowed to participate in the marriage festivities. They were not even allowed within. Instead, they found themselves in the darkness outside (vv. 11-14). b) That to Which the Parable Refers The parable of the marriage festivities in Matthew 22:2-14 covers the whole panorama of that which is seen in the New Testament, from Matthew chapter one through the first part of Revelation chapter nineteen. This parable covers God’s complete dealings, throughout the New Testament, with both Israel and the Church in relation to the kingdom of the heavens; and it extends up to and includes the marriage festivities in Revelation 19:7-9, preceding the Messianic Era. The kingdom of the heavens (with a view to the wedding festivities, seen in the parable) was extended to Israel through the gospel accounts, Israel rejected the offer, and the kingdom was taken from Israel (Matthew 21:33-43). Then, in the opening chapters of the book of Acts, another entity (the Church) was called into existence to be the recipient of that which Israel had rejected (Acts 2:1ff; cf. Matthew 16:16-19). But, as in the parable, there was a re-offer of the kingdom to Israel, something seen throughout the book of Acts. The one now in possession of the kingdom (the infant Church) re-offered it to Israel, beginning in Acts chapter two and ending in chapter twenty-eight. However, as in the parable, rejection again occurred; and the servants extending the offer were mistreated, and even killed (Acts 4:17-21; 5:40, 41; 7:54-60). And, because of this, the same thing again occurred as seen in the parable. Between 66 and 70 A.D., Titus and his Roman legions were allowed by the Lord to come against the Israelites in Jerusalem after a manner that resulted in the slaying, uprooting, and dispersion of the Jewish people, along with the destruction of their city.
The call was then extended only to those seen in the parable as other than the Jewish people, those out in “the highways,” Christians. This part of the parable is covered in the New Testament by the epistles, though some of the epistles were written during the Acts period when the offer was still open to Israel (with the offer also open to Christians, as well, throughout this period). And, as in the parable, some Christians would heed the call, others wouldn’t. (The epistles — all of them — center on the offer of the kingdom of the heavens to Christians during the present dispensation. And these epistles, consequently, provide various facets of information surrounding this offer.) And, as in the parable, the end of the matter will witness some Christians prepared to attend these festivities and others unprepared to attend. Proper or improper preparation is given in both Matthew 22:10-12 and Revelation 19:7, 8. It has to do with the possession or non-possession of a wedding garment. Those properly dressed will be allowed to participate in the festivities, looking forward to that which lies ahead — the Son’s coming reign over the earth, with His consort queen. But those improperly dressed will be denied entrance into these festivities and will be left in the darkness outside, with nothing to look forward to during the Son’s coming reign, for they will occupy no place in His kingdom. They will occupy no place among those forming the Son’s wife, His consort queen, at the completion of the redemption of the inheritance. |