Commentary on the Four Gospel Books
The Gospel of the Lord Jesus Christ
G124 The Parable of the Wedding Feast
Matthew 22:1-14

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All Scriptures quoted in this article are from the New King James Version (NKJV), unless otherwise noted (https://www.biblestudytools.com/nkjv/).

Matthew 22:1-14

1 And Jesus answered and spoke to them again by parables and said:

2 “The kingdom of heaven is like a certain king who arranged a marriage for his son,

3 and sent out his servants to call those who were invited to the wedding; and they were not willing to come.

4 Again, he sent out other servants, saying, ‘Tell those who are invited, “See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready. Come to the wedding.” ‘

5 But they made light of it and went their ways, one to his own farm, another to his business.

6 And the rest seized his servants, treated them spitefully, and killed them.

7 But when the king heard about it, he was furious. And he sent out his armies, destroyed those murderers, and burned up their city.

8 Then he said to his servants, ‘The wedding is ready, but those who were invited were not worthy.

9 Therefore go into the highways, and as many as you find, invite to the wedding.’

10 So those servants went out into the highways and gathered together all whom they found, both bad and good. And the wedding hall was filled with guests.

11 But when the king came in to see the guests, he saw a man there who did not have on a wedding garment.

12 So he said to him, ‘Friend, how did you come in here without a wedding garment?’ And he was speechless.

13 Then the king said to the servants, ‘Bind him hand and foot, take him away, and cast him into outer darkness; there will be weeping and gnashing of teeth.’

14 For many are called, but few are chosen.”

In this lesson, we will study the third parable among the three parables that the Lord Jesus told consecutively to the Jewish religious leaders, who were seeking to find fault with Him, and also to the crowd of people who were present at that time.

Many people think that this parable and the parable recorded by Luke in Luke 14:12–24 are the same parable. However, when we compare them, we will see that the content of the two parables is different. They were also told by the Lord Jesus at two different times. The parable recorded by Luke was told by the Lord Jesus on His journey from Galilee back to Jerusalem, and He told it during a meal, on a Sabbath day, in the house of a Pharisee. The parable recorded by Matthew was told by the Lord Jesus two days before He was arrested and crucified on the cross. The location was within the precincts of the Temple.

The parable recorded by Luke emphasizes grace and the general call. The parable recorded by Matthew emphasizes judgment.

In this lesson:

• The king in the parable represents the God.

• The wedding feast represents the Heavenly Kingdom.

• The king’s son represents the Christ.

• The guests who were invited to the wedding feast but refused to come represent the various groups and classes among the people of Israel.

• The “city” of those guests is the city of Jerusalem.

• The guests who were invited to the wedding feast afterward represent people from all nations on the earth.

• The wedding garment represents a new way of life in the Christ.

• The guest who did not wear a wedding garment is a person who believes the Gospel but does not live according to God’s Word.

• The outer darkness, where there will be weeping and gnashing of teeth, is the eternal lake of fire, also called hell.

This parable is a highly important lesson for those who believe in the atoning death of the Christ but do not truly repent of their sins.

Matthew 22:1-3

1 And Jesus answered and spoke to them again by parables and said:

2 “The kingdom of heaven is like a certain king who arranged a marriage for his son,

3 and sent out his servants to call those who were invited to the wedding; and they were not willing to come.

Following the parable of the two sons and the parable of the vineyard owner with the wicked tenants, the Lord Jesus went on to tell the parable of a wedding feast that a king prepared for his son. This time, He made it clear that the parable represents truths related to the Kingdom of the God.

The wedding feast in the parable does not refer to “the Wedding Supper of the Lamb,” but is simply a comparison that portrays the Kingdom of the God as an event of supreme importance, overflowing with blessings. It is the event in which the God grants His inheritance to humankind. The imagery of the wedding feast helps to make concrete the characteristic of the Kingdom of the God as humanity’s joyful fellowship in an eternal covenant with the Christ. Therefore, this parable applies to all ages, from the time when the Christ proclaimed the Gospel until the conclusion of the Millennial Kingdom.

For a period of about three thousand years, the God has extended the invitation for humankind to enter His Eternal Kingdom. He sent the Christ Himself to proclaim the Gospel of the Heavenly Kingdom to His chosen people, the people of Israel. After that, the Christ sent His disciples to continue the work of proclaiming the Gospel of the Heavenly Kingdom to all nations (Matthew 28:18–20; Mark 16:15; Acts 1:8). When the Millennial Kingdom comes to an end, the old heaven and the old earth will pass away, the new heaven and the new earth will be created, and the Heavenly Kingdom will be fully realized forever.

The servants of the God are the true disciples of the Christ. They are not only those who hold offices in the Church, such as pastors, Gospel preachers, and elders, but also every one of God’s people. Anyone who believes in the salvation of the Christ and partakes of the Lord’s Supper to remember His salvation has the duty to proclaim His death until He comes.

The first guests who were invited were the people of Israel. During the time of the Lord Jesus, the Gospel was primarily proclaimed to the people of Israel. It was only after His resurrection that the Gospel was preached to all nations. Regrettably, very few of the people of Israel accepted the Gospel during the time of the Lord Jesus. Most of them opposed those who preached the Gospel, notably the priests, the scribes, and the elders among the people of Israel. Many of them heard the Lord Jesus teach this parable directly.

There are two phrases in verse 3 that we need to pay attention to: the phrase “those who were invited to the wedding feast” and the phrase “but they were not willing to come.”

Since the time of Abraham, through the covenant that the God made with him, the people of Israel held the status of citizens of the Heavenly Kingdom. When He brought them out of the land of slavery in Egypt, He called them a kingdom of priests and a holy nation for Himself.

“‘Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.”” (Exodus 19:5-6)

They were not invited randomly, like the guests who would be invited after them. Their names were already on the “invitation” (the covenant of the God with their ancestors—Abraham, Isaac, and Jacob). They had seats of honor at the banquet table.

The verb “were invited” in the original Greek is in the perfect tense, describing a completed action with a continuing effect. They were in the state of “having been appointed as guests.” This emphasizes the proactive grace and long-prepared provision of the God for them. They were the chosen people, with the covenant, with the Word of God, with the prophets, and finally with His own Son coming to them, calling them.

Yet, “they were not willing to come.” In other words, they deliberately chose not to come. The verb “were not willing to come” expresses intention and desire accompanied by a decision. They used their own free will to resist the good intentions of the God. This was not incapacity (“could not come”) but a deliberate choice (“did not want to come”). The refusal lay in their hearts, in their will.

They chose not to come because they despised the invitation. They chose not to come because the Heavenly Kingdom was not as important to them as the things they were pursuing in the world.

Matthew 22:4-6

4 Again, he sent out other servants, saying, ‘Tell those who are invited, “See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready. Come to the wedding.” ‘

5 But they made light of it and went their ways, one to his own farm, another to his business.

6 And the rest seized his servants, treated them spitefully, and killed them.

The fact that the delicious foods had been provided at the wedding feast symbolizes the grace of salvation that the God has given to redeem humanity from the penalty of sin through the death of the Christ on the cross. This is not an empty promise but a declaration of a truth that has been accomplished. The work of redemption lacks nothing; it is complete and full. The only issue lies on the side of humanity: “Come!” This is the nature of grace: the God has done everything, and humanity only needs to respond by faith.

The call to “come to the wedding feast” is an invitation to repent and to receive the salvation of the God in order to enter the Heavenly Kingdom. The people of Israel understood very clearly the meaning of repentance and forgiveness of sins through the imagery of the sacrificial offerings for atonement.

The first type of people among the Israelites did not care about spiritual needs. They were concerned only with physical needs. Most of the people of Israel belonged to this first type. They were not evil; they were simply busy with good things. The “farm” (agriculture) and “business” (commerce) represent work, careers, family responsibilities, and the legitimate concerns of life. But the main danger is that this legitimate busyness can become the greatest enemy of the best. They did not actively oppose the Lord; they were simply carried away by worldly priorities. This is often the greatest temptation for the majority of people today.

The second type of people among the Israelites were hostile to the Gospel because it threatened their interests, status, and authority. It was not merely a theological disagreement but an attack on the kingdom of pride and greed. Most of the priests, scribes and elders among the Israelites, and even King Herod Agrippa, belonged to this second type. They were willing to persecute and kill those who preached the Gospel. Stephen the Deacon and James the Apostle were two who were killed in the early days of the Church. Other apostles were beaten, imprisoned, and stoned.

Today, they are the clergy in religious organizations bearing the name of the Lord. They cannot physically kill those who preach the true Gospel, but they slander them as heretics and accuse them of teaching false doctrines. They openly label those who obey the Ten Commandments of the God as heretics. They stubbornly seek to abolish the fourth commandment in the Ten Commandments.

We believe that the fact Charlie Kirk was assassinated about a month after he completed his latest book, titled “Stop, in the Name of God: Why Honoring the Sabbath Will Transform Your Life,” caused that book to become known worldwide. We believe it was the final message from the God, before the Christ comes for the Church, directed to those who claim to be God’s people yet brazenly reject God’s holy Sabbath. It is God’s holy day from the creation of the world, not a day for humanity to arbitrarily erase or change.

We feel a deep dread when recalling the prophecy of the Lord Jesus about whether, when He comes for the Church, He will find faith on the earth (Luke 18:8). This implies that on the day the Christ comes to take the Church out of the world, there will be many who claim to be His disciples, but they will be left behind. They will be left behind because they continue to live in violation of the Ten Commandments of the God. They have no faith in the Living Word of the God, which is the Bible, and therefore they have not followed God’s Word.

It is very likely that on the day the Christ comes for the Church, a great number of God’s people who have died will be resurrected, but the number of God’s people who are still living and transformed will be very few. Perhaps less than 1% of those who bear the name of God’s people are those who faithfully keep the Ten Commandments of the God and sanctify the Sabbath.

The latest statistics show that there are approximately 2.6 billion people who identify themselves as disciples of the Christ. One percent of that number is 26 million people. According to the latest statistics, aside from about 22 million members of the Seventh-day Adventist Church, only about 2.5 million people from other Churches observe the Sabbath. And among the less than 1% of those who claim to be disciples of the Lord Jesus and keep the Saturday Sabbath, how many have truly put on the new life that the God has given them?

Matthew 22:7-9

7 But when the king heard about it, he was furious. And he sent out his armies, destroyed those murderers, and burned up their city.

8 Then he said to his servants, ‘The wedding is ready, but those who were invited were not worthy.

9 Therefore go into the highways, and as many as you find, invite to the wedding.’

The king’s anger was completely righteous. His sending of soldiers to destroy the murderers and burn their city was just. In fact, after the people of Israel collectively rejected the Christ, handed Him over to the Roman authorities to be crucified, and continued to persecute the Church, the God executed severe judgment upon them. In the year 70, Roman soldiers destroyed the city of Jerusalem and the Temple of God. Approximately one million people, including the residents of Jerusalem and those who had come from everywhere for the Passover that year, were mostly killed, while the remainder were captured and sold into slavery.

In verse 8, the Lord Jesus prophesied that the Gospel would no longer be proclaimed with priority to the people of Israel. He Himself gave that command to His disciples after His resurrection. The Heavenly Kingdom had been ready for the people of Israel, but their rebellion against the Christ made them no longer worthy. This does not mean that the God abandoned them, but rather that they no longer held a special privilege in the Heavenly Kingdom. They were no longer the nation set apart to serve as priests for the God; that privilege was given to the Church, which includes people from all nations.

“But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light;” (1 Peter 2:9)

The Gospel continued to be preached to the people of Israel, just as it was preached to other nations. Israelites who accepted the Gospel still hold a special place in the Heavenly Kingdom because they belong to the Church, being mysteriously united with the Christ. They also remain in the position of priests and share in ruling the Heavenly Kingdom with the Christ.

Verse 9 refers to the event when the Gospel was officially proclaimed to all nations.

The term “highways” in Biblical Greek means the places where roads meet, such as crossroads or intersections, unlike the synagogues and the Temple. Intersections usually have the largest number of all kinds of people, not a select group like in synagogues and the Temple. The command “go to the highways” implies moving beyond the traditional boundaries that separate the people of Israel from the Gentiles. The Gospel is to be preached to all nations.

Matthew 22:10

10 So those servants went out into the highways and gathered together all whom they found, both bad and good. And the wedding hall was filled with guests.

“Went out to the highways” also implies being present at all the crossroads.

“And gather together all whom they found” means not leaving anyone they encountered. The action of “gathering” is not merely an invitation but an active effort to assemble and unite. It shows that the servants did not just issue the invitation—they also assisted, guided, and brought the invited into their proper place. This illustrates the nature of missionary work and discipleship: it is not only about providing information but also about accompanying and leading all nations into the Heavenly Kingdom.

“Both bad and good” indicates that all those invited to the feast were chosen not because of their worth or merit, but because of the generosity of the king. Likewise, the Heavenly Kingdom is open to everyone, from sinners at the very bottom of society to those striving to live morally and righteously. They enter the Heavenly Kingdom not because of anything within themselves, but because of the God’s love for all sinners. They enter the Heavenly Kingdom because they believe and accept God’s invitation.

This completely destroys any sense of personal moral pride. The “good” cannot enter by their own goodness, and the “bad” are not excluded because of their badness. The only criterion is responding to the invitation. This fulfills the words of the Lord Jesus Christ: “For I did not come to call the righteous, but sinners, to repentance” (Matthew 9:13b), while also serving as a warning to those who consider themselves “righteous.”

“The wedding hall was filled with guests.” Although the initial guests refused to come, in the end the hall was still full. The spirit of the wedding feast is not about the presence of those with special status but about the presence of anyone who respects the king, accepts the king’s grace, and rejoices together with the king. The God established the Heavenly Kingdom for humanity. Therefore, regardless of who they are, as long as they truly repent of their sins and fully accept the atoning death of the Lord Jesus Christ, the God makes them worthy of the Heavenly Kingdom.

Human rebellion cannot thwart the plan of the God. He will have a Church that is complete (“full”) from every nation, tribe, and language. The wedding hall will not be empty. This fulfills the promise to Abraham that his descendants would be as numerous as the stars in the sky—a spiritual lineage that includes all who share the same faith in the God as he did.

“Therefore know that only those who are of faith are sons of Abraham.” (Galatians 3:7)

However, “full” does not mean “everyone.” It refers only to those who responded to the invitation. This serves both as a promise of the Church’s success and as a warning of judgment for those who refuse.

Matthew 22:11-12

11 But when the king came in to see the guests, he saw a man there who did not have on a wedding garment.

12 So he said to him, ‘Friend, how did you come in here without a wedding garment?’ And he was speechless.

According to ancient Jewish customs, weddings often lasted seven days, and the host would prepare white wedding garments, called a “clean tunic” (כְּתֹנֶת חֲלוּצָה), for all the guests. Guests only needed to arrive, receive the garment at the entrance, and put it on before entering the banquet hall. Anyone who deliberately entered without wearing the garment was intentionally insulting the host. Medieval rabbinical writings state: “Whoever attends a wedding feast without wearing a clean white garment insults the bride and groom.” Archaeology has uncovered many white wedding garments in caves from the period of the Second Temple.

Before the wedding feast began, the king entered the hall to look at the guests, likely to offer words of welcome. But the king saw a guest who was not wearing a wedding garment.

We do not know why this guest did not wear the garment that had been prepared. But whatever the reason, entering a royal wedding feast without wearing the provided garment is an act of contempt and an insult to the king.

The king’s question, “Friend, how did you come in here without a wedding garment?” is not a friendly question. The word “friend” in this context carries a tone of sarcasm: “I regard the invited guest as a friend, yet you deliberately insult me.”

The guest remained silent, unable to respond, because he fully understood the meaning of his actions. It was not that he lacked a garment to wear, but that he chose not to wear one, perhaps out of pride or contempt for the king.

The wedding garment represents the new life that the God, through the Christ, gives to those who accept His Gospel of Salvation. This is a life of love, righteousness, and holiness. This new life is first a gift from the God and second, a life in which God’s people actively live according to His Word in the name of the Christ. This new life is modeled after the example of the Lord Jesus Christ—a life that obeys the commandments of the God and maintains faith in the Lord Jesus Christ, like the saints in the End Times (Revelation 12:17; 14:12).

“I will greatly rejoice in the Lord, My soul shall be joyful in my God; For He has clothed me with the garments of salvation, He has covered me with the robe of righteousness, As a bridegroom decks himself with ornaments, And as a bride adorns herself with her jewels.” (Isaiah 61:10)

“He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels.” (Revelation 3:5)

“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.” (Revelation 19:8)

The guest who did not wear the wedding garment represents those who accept the Gospel but do not live according to God’s Word. These people do not rely on and maintain the righteousness given by the Lord in their lives. Instead, they depend entirely on their own righteous works. They rely on accomplishments they have made within the Church. They fail to recognize that all human righteous deeds are only filthy, detestable rags before the God (Isaiah 64:6) if they do not arise from faith and obedience to God’s Word.

Such people are present in the Church only outwardly. They bear the title of God’s people and seek spiritual security, but they are unwilling to abandon their own will and old ways of life. They trust in their merits and think it is not necessary to live according to God’s Word as long as they are active in ministries and spiritual work. This attitude is extreme arrogance, especially when comparing the “filthy rags” of humanity with the “pure white garment” given by the God through the Christ.

Matthew 22:13

13 Then the king said to the servants, ‘Bind him hand and foot, take him away, and cast him into outer darkness; there will be weeping and gnashing of teeth.’

Verse 13 is no longer a statement about the progression of the parable but a serious prophetic warning from the Lord Jesus.

He Himself is the “King” of the Heavenly Kingdom. When the appointed time comes, He will send His angels to cast into hell those who have accepted the Gospel but refuse to put on the new self—the righteousness that the God has given them through the atoning death of the Christ.

“Outside” refers to being outside the Heavenly Kingdom, in hell, also called the lake of fire. Revelation indicates that the fuel of hell is sulfur, which, when burning, emits a bluish-green light with a strong, suffocating stench, accompanied by thick black smoke. Thus, even within the lake of fire, there is a lack of true light, as the dense smoke spreads in blinding darkness. The phrase “outside” is terrifying. It is not merely a location but a real condition: complete separation from the presence of God, the source of light, love, and life. This is the true nature of hell.

The phrase “there will be weeping and gnashing of teeth” encompasses multiple emotions and states simultaneously. “Weeping” refers to loud, intense crying in the hope of alleviating pain. “Gnashing of teeth” is a way of enduring pain or expressing anger and frustration.

In hell, the weeping and gnashing of teeth may reflect, for some, an agonizing regret for having rejected God’s salvation when they still had the opportunity to receive it. For Satan, the fallen angels, and others, it likely arises from anger, resentment, and persistent rebellion. The common denominator for both is complete despair, because they all know that the punishment in hell is eternal.

“For they themselves declare concerning us what manner of entry we had to you, and how you turned to God from idols to serve the living and true God…” (1 Thessalonians 1:9)

“The weeping and gnashing of teeth” is the characteristic sound of hell. It is the sound of destruction. The Lord Jesus used this exact phrase seven times to warn humanity about eternal suffering in hell: Matthew 8:12; 13:42, 50; 22:13; 24:51; 25:30; and Luke 13:28.

Notice the terrifying contrast in the actions of the King:

• In verse 10, the King sends his servants to “gather” everyone into the banquet hall. This is an act of grace and gathering.

• In verse 13, the King sends His servants to “tie hand and foot and cast out.” This is an act of judgment and exclusion.

The same King. The same servants. The same banquet hall. Yet two completely opposite destinies, determined by a single standard: the wedding garment.

The lesson of this parable is:

• Presence in the Church Does Not Guarantee Salvation. The man without a wedding garment was inside the banquet hall, among the other guests. He was not excluded at the door. This serves as a warning to those who are complacent simply because they are “members” of the Church, baptized, and participate in rituals, ministries, and spiritual work.

• Grace Requires a Genuine Response. The wedding garment—the righteousness of the Christ—is freely given, but it must be put on. That response is true faith, a faith expressed through action: repentance, submission, and living a transformed life. Faith without works is dead, just as a wedding garment not worn is useless (James 2:14-26).

• Judgment Is Personal and Final. The King “entered to see” and discovered the individual without a wedding garment. Judgment is thorough and personal. Once it is rendered, it is final, with the consequence of being cast out.

In reality, many who bear the name of God’s people are still wandering around “without wearing the garment of righteousness” that the God has given them. They are self-satisfied with their offerings and contributions to the ministries and spiritual work of the Church. Some even teach God’s Word and hold offices in the Church, taking pride in their “accomplishments.” This is because they have not humbled their hearts to face God’s Word and understand the true meaning of salvation.

The conclusion of the parable is not meant for us to condemn others but to make each of us tremble before God’s Word and examine ourselves. The most terrifying warning in this parable is not for those outside on the streets (those who have not yet accepted the Gospel), but for those who have entered the banquet hall without wearing the wedding garment—those who are present in the Church.

The urgent call of the Lord Jesus Christ Himself, for nearly two thousand years, still stands:

“I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see. As many as I love, I rebuke and chasten. Therefore be zealous and repent. Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me.” (Khải Huyền 3:18-20)

We sincerely hope that this sermon will be widely shared among God’s people everywhere. We pray that the meaning of this parable will bring about a great revival within the Church.

Matthew 22:14

14 For many are called, but few are chosen.”

The verb “called” means to be publicly, clearly, and legitimately invited.

The verb “chosen” means to be deliberately selected and picked out.

Many are called to the salvation of the God and to enter the Heavenly Kingdom. That call consists of the preaching of the Lord Jesus Christ, of the apostles, and of His disciples. The invitation is to repent of transgressing God’s commandments and to believe in the atoning death of the Lord Jesus Christ.

“Come to Me, all you who labor and are heavy laden, and I will give you rest.” (Matthew 11:28)

“The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.” (2 Peter 3:9)

The chosen are those who respond to the call with action: they repent of their sins, believe in the atoning death of the Christ, and put on the righteousness that the God gives to live a new life. This new life reflects the love, righteousness, and holiness of God—it is a life in accordance with His Word. This is illustrated by the image of the wedding garment in the parable: both a gift to be received and a garment to be worn. Being “chosen” is not a passive state but is demonstrated through a life that responds to God’s grace.

Those who are not chosen are those who despise the invitation, like the majority of Israel who rejected the Christ, or those who accept the Christ but do not truly repent, failing to abandon their old life to live a new life according to God’s Word. They rely on their own works, hoping to enter the Heavenly Kingdom.

The warning that “few are chosen” is not meant to make us passive or anxious, but to:

• Break collective complacency: Not assuming that merely belonging to a religious group or being part of the Church guarantees salvation.

• Encourage personal vigilance: “Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble” (2 Peter 1:10).

• Emphasize the seriousness of faith: Salvation is not about joining a religion or a special group, but about entering into a covenant relationship with the God that transforms one’s life.

Some questions for every person who bears the name of God’s people:

• I have been called, but have I truly been chosen? The sign of being chosen is not a feeling, but a response. If I am genuinely repenting, trusting in the Christ, and longing to obey Him—even though I still stumble—this is evidence of new life. “Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you?—unless indeed you are disqualified” (2 Corinthians 13:5).

• Have I put to death my old self and put on the new self—Christ Himself? This is a process (Romans 6:6; Ephesians 4:22-24). The question is: Where is my life headed? Do I see myself compromising less with sin and increasingly desiring to be more like the Christ? Struggling against sin is a sign of life.

• Do I rely entirely on the atoning blood of the Christ to be declared righteous, or do I rely on the good works I perform? The answer is revealed by where I seek safety and hope. When accused of sin, where do I turn? To the cross or to my own record of deeds? Those who rely on their works will either become prideful when they succeed or despair when they fail. Those who rely on the cross remain humble, knowing they are forgiven, and hopeful, knowing that grace is sufficient for them.

We conclude this lesson here.

May the Holy Spirit guide us into all the truths of God’s Word (John 16:13). May the Word of God sanctify us (John 17:17). May the Faithful *God of Peace Himself sanctify our spirit, soul, and body entirely, without blame (1 Thessalonians 5:23), at the coming of our Lord Jesus Christ, our Beloved Savior. Amen!

Timothy Christian Huynh
Priscilla Christian Huynh
12/13/2025

Note:

About Using “*God”, “the God” and “holy spirit”

Wherever the Hebrew, Aramaic, and Greek texts of the Bible use a definite article with a noun to denote GOD, we translate it into English as *God or “the God” to refer to God the Father. We understand that “God,” without a definite article, was used as a collective noun for all and any of the three Persons of the Godhead. And “God,” with a definite article, was used to refer to God the Father.

In the Greek manuscripts of the New Testament, the term “holy spirit” (πνευματι αγιω) without the definite article “the” (το) is used to denote the power of God, which is given by God the Holy Spirit. “The Holy Spirit” (το πνευματι το αγιω) is God, and “holy spirit” (πνευματι αγιω) is the power that comes from God.