{"id":1263,"date":"2018-01-30T20:38:53","date_gmt":"2018-01-30T19:38:53","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1263"},"modified":"2018-01-30T20:58:04","modified_gmt":"2018-01-30T19:58:04","slug":"future-events-revealed-4","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/30\/future-events-revealed-4\/","title":{"rendered":"Future Events Revealed"},"content":{"rendered":"

REWARDING OF THE SAINTS<\/b><\/span><\/p>\n

Chapter 19<\/p>\n


\nUnless the distinction which exists between salvation and rewards is clearly defined, much confusion results. So it becomes necessary at the beginning of this discussion to analyze very clearly the Scriptural teaching on both these subjects.<\/span><\/p>\n

Salvation: Men are saved by the grace of God through faith upon the basis of the merits of the shed blood of the Lord Jesus Christ which He poured out at the Cross for the redemption of sinners. This teaching is clearly set forth in such passages as these:<\/p>\n

For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life (John 3:16). Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life (John 5:24). For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, shall we be saved by his life; and not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation (Rom. 5:10,11). For it was the good pleasure of the Father<\/i> that in him should all the fulness dwell; and through him to reconcile all things unto himself, having made peace through the blood of his cross; through him, I say,<\/i> whether things upon the earth, or things in the heavens (Col. 1:19,20).<\/p>\n

A close study of these passages reveals that man is saved by the grace of God through faith and that he takes hold of God’s favor by simple, unswerving trust in the Lord Jesus Christ. The faith that procures salvation is one that neither falters nor hesitates but steps out upon the promises of God, walking in the path of obedience. One who has such a faith cries out with Saul of Tarsus: „What shall I do, Lord?“ (see Acts 22:2-21).<\/p>\n

Notwithstanding the clear teachings of these and other passages which could be cited, many good brethren think they see in other verses that salvation is predicated on works. For instance, Phil. 2:12,13 is interpreted as proof of this position:<\/p>\n

So then, my beloved, even as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God who worketh in you both to will and to work, for his good pleasure.<\/p>\n

The proper understanding of these cases causes this delusion to vanish. A glance at them shows that Paul urged the brethren to continue during his absence just as they had done in his presence and exhorted them saying, „Work out your own salvation with fear and trembling.“ This appeal to „work out your own salvation“ is considered as positive proof that man must work in order to obtain his salvation. When one takes only part of a sentence, he can frequently prove almost any doctrine. This procedure is contrary to logic and good reasoning. To understand this passage we must recognize that Paul wrote his letter to people who were already saved, to those in whose lives God had already begun „a good work“ (Phil. 1:6).<\/p>\n

We arrive at the real teaching of this passage when we read vs. 13 in connection with 12. We see that Paul urged the Philippians to work out their salvation, „for it is God who worketh in you both to will and to work, for his good pleasure.“ In other words, Paul was exhorting them to work out in their own lives that which God had worked into them. The Greek is explicit on this point. Our translators in vs. 13 could have given a little better rendering. Instead of saying „to will and to work,“ which is a slavish adherence to the English infinitive, they should have rendered the Greek this way: „For it is God who inworks in you both the willing and the doing.“ Though, as a rule, to<\/i> introduces an infinitive, yet this is not always the case, as every high school student knows–or should know. The Greek infinitive is a verbal noun and frequently carries the article. The thought is that since God works into the heart of the Christian both the desire and the power to carry out the aspiration, he is to work it out in his own life. In other words, what God works into our hearts and lives we are to work out in action.<\/p>\n

This principle may be illustrated by one who is, by nature, a musician. God has worked into his very soul the ability to sing and to play. Regardless of the amount of talent that is thus God-given, he will not become a musician unless he works out in practice that which God has worked into his very soul at birth.<\/p>\n

At the new birth God works into man’s nature a new creation. The Spirit of God regenerates the heart of the believer and dwells in it. He is constantly endeavoring to put into the heart the desire to do good work and to give power to carry out this God-inspired yearning; if the Christian will not yield himself to the Spirit of God but goes his own way, these spiritual endowments will never manifest themselves in his life. Therefore Paul urged the brethren to full consecration and surrender so that they might be responsive to spiritual influences and to work out in their lives what God has already worked into their souls.<\/p>\n

Rewards: God will reward the believer according to his works. This truth is set forth by our Lord in Matt. 16:27:<\/p>\n

„For the Son of man shall come in the glory of his Father with his angels; and then shall he render unto every man according to his deeds.“ In 2 Cor. 5:10 Paul stated that the Lord will reward each person according to the things done in the body: „For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things done<\/i> in the body, according to what he hath done, whether it be<\/i> good or bad.“<\/p>\n

One must not confound this „judgment seat“ of Christ with the judgment of the „great white throne“ which is found in Rev. 20:11-15. The judgment of the great white throne follows the Millennial Age and is the tribunal before which the wicked are brought for judgment and condemnation. That Christians will never come before it is clear from John 5:24 which declares emphatically that those who believe on the Lord Jesus Christ shall not come into the judgment but have passed out of death into life: „Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life.“ Since the judgment of the believer occurred at the Cross, there is no necessity for his coming into judgment.<\/p>\n

However, we come before the judgment seat of Christ to receive our rewards for service rendered. This fact is declared in Rom. 14:11. A glance at the context of this passage shows us that in the church at Rome there were two classes: the weak and the strong. The weak brethren, being uninformed with reference to the great Scriptural truths, were judging and condemning all whose ideas and lives did not coincide with their standards. On the other hand, the stronger brethren, the better educated and informed ones, were despising and setting at naught the less fortunate believers. Both classes were in error and failed to manifest the Christian spirit, so Paul reprimanded them.<\/p>\n

In doing so he addressed the weaker brethren with the following question: „But thou, why dost thou judge thy brother?“ (vs. 10). You are judging him by your own narrow, limited and imperfect standard. On the other hand, he addressed the stronger brethren by asking them a similar question: „Or thou again, why dost thou set at nought thy brother?“ These brethren gave the less fortunate ones no consideration whatsoever. It seemed they were absolutely ignored in all matters and frowned upon by the stronger brethren. This unfortunate condition was sharply reproved by the Apostle Paul who showed them that they were not appointed by the Lord to sit in judgment of others, For we shall all stand before the judgment-seat of God. For it is written, As I live, saith the Lord, to me every knee shall bow, and every tongue shall confess to God. So then each one of us shall give account of himself to God (Rom. 14:10b-12).<\/p>\n

Here Paul declared that all Christians must appear before the judgment seat of God. In the Corinthian passage referred to above he stated that we must all stand before the judgment seat of Christ. Do these two passages refer to the same judgment seat? In my opinion they do, although I will not be dogmatic on this point. Christ was God in human form. To these brethren sitting in judgment on others–one human judging another–Paul showed their inconsistency by stating that we are not to be brought before a human tribunal but rather before God’s judgment seat. When one comes before the judgment seat of Christ referred to in 2 Cor. 5:10, he is appearing before the judgment seat of God.<\/p>\n

When we appear before Christ’s judgment seat, we shall receive the things done in the body–our rewards. From a reading of the fourteenth chapter of Romans we see that these brethren were sitting in judgment on other brethren and passing sentence upon their daily conduct, life and walk. In other words, they were assuming to themselves the functions and prerogatives which belong to God alone; therefore in reprimanding them Paul declared that they were arrogating to themselves an office which belongs to no human, but to God only. Since we know that by mutual agreement in the Holy Trinity all judgment has been delivered unto the Son („For neither doth the Father judge any man, but he hath given all judgment unto the Son“–John 5:22), we can be certain that this judgment seat of God referred to by Paul in Rom. 14 is the judgment seat of Christ mentioned in 2 Cor. 5:10.<\/p>\n

 <\/p>\n

\n

Chapter 20<\/b><\/span><\/center>Believers And The Judgment Seat Of Christ<\/p>\n


\nFor we shall all stand before the judgment-seat of God. For it is written, As I live, saith the Lord, to me every knee shall bow, and every tongue shall confess to God. So then each one of us shall give account of himself to God. (Rom. 14:10b-12)<\/span><\/p>\n

In this passage, Paul declared that all Christians must appear before the Judgment Seat of God. In 2 Cor. 5:10 he said, „For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things done<\/i> in the body, according to what he hath done, whether it be<\/i> good or bad.“ As explained before, I believe the „judgment-seat of God“ and the „judgment-seat of Christ“ refer to the same thing.<\/p>\n

 <\/p>\n

Every Knee Shall Bow and Every Tongue Confess
\n<\/span><\/center><\/p>\n

Showing the Roman brethren that judgment belongs to God and not to men, Paul quoted Isa. 45:23, which declares that to the Lord every knee shall bow and every tongue confess to God. In order to understand this passage properly, one must examine it in its original setting. In vs. 23 this one God and Saviour, still addressing the remnant of the nations, speaks of an oath which he has made in righteousness to the effect that to Him every knee shall bow and every tongue swear. Since this prediction is spoken to the living nations which survive the Great Tribulation, obviously the bowing of the knee and the taking of the oath here foretold mean acknowledging the authority of this Saviour and swearing allegiance to Him.<\/span><\/p>\n

The message of which the verse under consideration is the conclusion begins with Isa. 44:24 and runs to 45:25. The introductory paragraph consists of 44:24-28. The first verse of this section speaks of God as the Creator of the universe and His control of the same, whereas the following one speaks of His providential workings among the nations. Then in vs. 26 the prophet declares that God reveals Himself through Israel and her messengers and fulfills every promise. The two concluding verses of the chapter foretell the special providential ministry which Cyrus the Great, the Persian, would perform two hundred years hence–namely, releasing the captives from Babylon and issuing the decree to rebuild Jerusalem and its Temple. In 45:1-7 Isaiah showed that God would prepare the way for Cyrus and would make his way straight, enabling him to carry out His eternal plans and purposes as they affect Israel at the time of the Babylonian captivity.<\/p>\n

Cyrus is called the Lord’s anointed, though he did not know God. This naming of Cyrus and designating the work which he would accomplish is parallel to God’s calling Jeremiah to his prophetic ministry before his birth. The Lord’s outlining the special work which Cyrus would do two hundred years hence, would be, when the prediction was fulfilled completely, absolute and positive proof to the nations of the world that Jehovah is God and that it is He who is steering the course of history towards one great consummation.<\/p>\n

The restoration of Israel brought about by Cyrus, which occurred in the sixth century B.C., served the prophet as the background upon which he painted the future grand and glorious restoration of Israel, when she will be brought from the four corners of the earth and rehabilitated in her own land.<\/p>\n

Hence in an ecstatic manner, in verse 8, the prophet called upon the heavens to rain down salvation and righteousness. This divine interposition in the affairs of men will result in the springing forth of righteousness out of the earth. In vss. 9 and 10 the prophet pronounced a woe upon the critics of the Lord who find fault with God’s overruling, providential care of the human family. Having shown the insolence of these critics of the divine government, the prophet in vss. 11-17 continued his description of the glorious restoration of Israel in the future. When this promise is fulfilled, the labor of Egypt and the merchandise of Ethiopia and the Sabeans will be given Israel. The nations at that time will come in great humility and will acknowledge to Israel that God is in the midst of her. God will fulfill the promise to Israel concerning her final blessed state in the land of the fathers. The fulfillment of this prediction is essential to the carrying out of the eternal decrees, for, according to verse 18, God created the earth „not a waste“ but formed it that it might be inhabited.<\/p>\n

According to Ps. 115:16, „The heavens are the heavens of Jehovah; but the earth hath he given to the children of men.“ No sooner had God placed man upon the earth than the devil came with strategy and lying, and led him to disobey God. This act of rebellion temporarily delayed the plan of God with reference to the earth and its being inhabited. By his disobedience man forfeited his right to dominion over the earth, which was given to him and which is recorded in Gen. 1:26-31. But the Lord will not permit Satan’s connivings and man’s disobedience to thwart the eternal councils. Eventually He will come back to that same, original purpose concerning the earth’s being inhabited.<\/p>\n

As is seen by the conjunction for<\/i> in Isa. 45:18, the statement that God created the earth not a waste but to be inhabited is an explanation of vs. 17, which declares that „Israel shall be saved by Jehovah with an everlasting salvation: ye shall not be put to shame nor confounded world without end.“ This grammatical connection shows that Israel’s being saved in the future and restored to the land of the fathers at the conclusion of this age is but the unfolding of the eternal plan of God.<\/span><\/p>\n

In vs. 19, therefore, the prophet could say with all assurance to Israel that the Lord did not say unto her, „seek ye me in vain.“ On the contrary, when the Almighty gave her the invitation to seek Him, He was speaking in righteousness. By the time we reach vs. 19, the prophet has given the full vision of Israel restored and the establishment of the glorious kingdom of God upon the earth.<\/p>\n

Verses 20-25 are a paragraph spoken from the standpoint of Israel’s being already reinstated to divine favor and in her own land. These verses also assume that which is repeatedly declared in many passages of the prophets–namely, that the judgments of the Great Tribulation will purge the world of the bulk of humanity, only a small remnant of the nations surviving this great ordeal. Our same prophet foretold the fiery trials of this great day of Jehovah, as is set forth in Isa. 2:12f.<\/p>\n

In vs. 20 the prophet addressed those „that are escaped of the nations.“ This statement shows that he was carried forward to the post-Tribulation days and was addressing those who survive the fiery judgments of the day of the Lord. In this paragraph Isaiah began to impersonate the Messiah and to invite the surviving nations to a great convention in order to reason with them. In the latter part of vs. 20 he showed the futility of idol worship. Following this statement, Isaiah called attention to the force of predictive prophecy that has already been fulfilled:<\/p>\n

Declare ye, and bring it<\/i> forth; yea, let them take counsel together: who hath showed this from ancient time? who hath declared it of old? have not I, Jehovah? and there is no God else besides me, a just God and a Saviour; there is none besides me. (Isa. 45:21)<\/p>\n

To what does the demonstrative „this“ refer? In this connection, it can refer to nothing except the prediction that Cyrus, in releasing the captives and giving orders for the reconstruction of Jerusalem and the Temple, simply would be carrying out what God, approximately two hundred years prior to that time, had foretold.<\/p>\n

The fact that the prediction was fulfilled literally is a guarantee of its divine inspiration. The restoration from Babylon under Cyrus was typical of Israel’s final restoration from the nations and of her being regathered and established in the homeland, never to be removed there-from. Thus the pictures of the two restorations blend. In fulfillment of Isaiah’s impersonation and prediction, King Messiah, after He comes to the earth and mounts the throne of David, will neither force the will nor coerce the people by His omnipotence. Rather, He will reason with them from the standpoint of fulfilled prophecy.<\/p>\n

In vs. 22 we see the loving, kind invitation Messiah will give those who are escaped of the nations to come unto Him that they may be saved, for He is the only God and Saviour of humanity. In vs. 23 this invitation is strengthened by the prediction which is to the effect that He has sworn by Himself and that the word has gone forth from His mouth in righteousness: „Unto me every knee shall bow, every tongue shall swear.“ This confession will be, in substance, that King Messiah is divine and the Saviour of the world. Each one making it will swear allegiance to Him to become a loyal subject. In vss. 24 and 25 the universal opinion obtaining that day will be that in King Messiah are righteousness and strength and that in Him the seed of Israel is justified.<\/p>\n

This same picture of the people who have survived the Great Tribulation and who come and bow in humble submission to the Messiah is set forth in Ps. 72. In vs. 6, we see Messiah coming down from Heaven to earth. His arrival here will be to the world what the showers are to the mown grass. According to vs. 7, in His days the righteous will flourish and there will be abundance of peace. He will have dominion, according to vs. 8, from sea to sea and from the River unto the ends of the earth. Then shall all the peoples remaining upon the earth with their kings come and render loving homage to Him (vss. 9-11).<\/p>\n

 <\/p>\n

The Application to Rom. 14:10b-12
\n<\/span><\/span><\/center><\/p>\n

At length I have discussed the setting of Isa. 45:23, which Paul quotes in Rom. 14:11 to support the proposition that all Christians must come before the judgment seat of God. In this examination we have seen that the original passage which foretells the universal acknowledgment of the Messiah as Saviour refers to the conversion of the world to King Messiah when He sits upon His throne of glory during the Millennial Age, but in the Roman letter Paul applies this passage from Isaiah to Christians appearing before the Lord to be judged. Will the saints have to wait until Christ sits upon His throne in the Millennium to receive their rewards, since the promise in the original context refers to that time? On this point one cannot be dogmatic.<\/span><\/span><\/p>\n

We shall learn as we study the parable of the talents and of the pounds that the saints will not enter into possession and realization of their rewards until He sits upon His throne of glory. Since our Lord spoke the parable of the talents in connection with the Rapture of the Church, it is quite likely that they will appear before the judgment seat of Christ after the Rapture and before they return to earth with Him for the glorious reign. The order of the discourse in Matt. 25 seems to indicate that such is true.<\/p>\n

If this position is correct, it is in perfect harmony with Isaiah’s passage. At the present time the believers bow in humble submission before the Lord Jesus Christ and acknowledge His authority and accept His salvation. When He sits upon His throne of glory in Jerusalem those remaining upon the earth at that time will also acknowledge His divinity and authority, and will swear allegiance to Him.<\/p>\n

In Phil. 2:5-11, this great passage on the humiliation and the exaltation of Christ, Paul referred to Isa. 45:23: Wherefore also God highly exalted him, and gave unto him the name which is above every name; that in the name of Jesus every knee should bow, of things<\/i> in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father“ (vss. 9-11).<\/p>\n

In this passage the apostle was looking forward to the time when all intelligent human beings shall recognize and acknowledge the lordship and authority of Jesus Christ. The angels in Heaven, men upon the earth and demons in the underworld shall all acknowledge His sovereignty.<\/p>\n

But of what time was Paul in this passage speaking? This question is answered by a reference to Heb. 1:6, which affirms that „When he again bringeth in the first-born into the world, he saith, And let all the angels of God worship him.“ When Jesus returns to earth again, there will be a general and universal ascription of praise and worship to Him as Lord and Saviour.<\/p>\n

This same thought is set forth in Rev. 5:13,14 in anticipation of the coronation of the Lord Jesus as King of the world at His coming. Everything in the universe is here represented as rendering to Him divine worship and adoration. In this passage John simply echoes the general praise set forth in Ps. 148.<\/p>\n

 <\/p>\n

\n

Chapter 21<\/p>\n

Quality Goods And Quality Service<\/p>\n

 <\/p>\n

\"\"<\/p>\n

 <\/p>\n

From our extended study of the passages referring to the Judgment Seat of Christ, we have seen that God’s people will appear before Him to receive the things done in the body according to their works and to render praise and adoration. Though we may not be dogmatic as to when the saints come for the first time before the Judgment seat of Christ, it is quite possible and even probable that they first appear there at the time of the Rapture and receive the information concerning what rewards they are to receive. When the Lord comes all the way to the earth and establishes His kingdom, they come before His throne and in the presence of the peoples of the earth receive officially their commission to function in the positions already announced to them.<\/span><\/p>\n

Such a theory harmonizes all of the facts set forth in these various passages. As the information is not full on this point, it behooves us to speak with great reserve and modesty.<\/p>\n

We have already seen that men are saved by the grace of God but are rewarded according to their works. In this section I am hoping to set forth the Scriptural teaching concerning our Lord’s demand for quality goods and quality service. The principal passage which deals with this thought is the parable of the talents (Matt. 25:14-30).<\/p>\n

 <\/p>\n

Parable of the Talents
\nA Bird’s-eye View
\n<\/span><\/center><\/p>\n

The paragraph in Matt. 25:14-30 which contains our Lord’s instructions concerning the rewarding of the saints is connected to the preceding parable of the virgins by the conjunction for.<\/i> Unless this point is recognized, one has difficulty in the proper interpretation of the parable of the talents.<\/span><\/p>\n

In the discussion of the Rapture of the Church, we have already seen that the parable of the virgins is illustrative of that event. This fact was seen by the force of the adverb then<\/i> introducing 25:1. In that discussion we also saw that the „kingdom of heaven“ is a broad, comprehensive term including all Christendom. The conjunction for<\/i> introducing the parable of the talents links this discussion with the parable of the virgins and the teaching concerning the Rapture of the Church, set forth in 24:32f.<\/p>\n

The parable of the talents is linked with that which has preceded–namely, the teaching relative to the Rapture and the Church’s being ready for that great and glorious event. The necessity of watchfulness is set forth in 25:13 and is explained more fully by the entire parable of the talents.<\/p>\n

Vigilance and preparedness for the Lord’s return at any time are, therefore, illustrated by a man who, leaving his own country, travels to another. Before starting, however, he calls his servants and delivers to them his goods.<\/p>\n

An equal distribution is not made; on the contrary, the man recognizes the ability of his servants and places in each man’s hand that amount of goods which his ability will allow him to handle with perfect satisfaction. Hence to one man there is given five talents; to another, two; and to another, one talent–to each one according to his several ability. Thereupon the man takes his departure.<\/p>\n

During the absence of their lord all the servants, except the one-talent man, upon receiving their goods begin to trade therewith. In this parable two of the three servants realize the responsibility that rests upon them. They do not render eye-service to be pleasing to men; rather they take a heart-interest in that which they do and labor as faithfully as if their master were present. On the other hand, one of the servants, not feeling any responsibility toward his master, buries his talent and squanders his time.<\/p>\n

Finally the lord of those servants, returning, calls them for a reckoning. The one to whom five talents were entrusted is summoned first. He comes bringing his five talents with five additional ones which he has gained by legitimate business transactions. To this faithful servant the lord pronounces the welcome applaudit: „Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord.“<\/p>\n

Next the one who received two talents comes, bringing both the goods which he had received and two additional talents which he likewise gained by legitimate traffic. To him the master speaks the same words of commendation and gives him a reward commensurate with the service which he rendered.<\/p>\n

Finally the slothful servant who does not feel his responsibility is called. He brings the one talent only which was entrusted to him but is profuse in making excuses for his delinquency. This is no time for excuses. The master turns his case over to the proper authorities and he is cast into outer darkness where there shall be weeping and gnashing of teeth.<\/p>\n

Since the parable of the talents was given to enforce the exhortation to watchfulness (see vss. 13,14), obviously the man of this parable going into another country is Christ. He could represent none other since our Lord was speaking of His return from Heaven for His saints. The country to which He goes can be none other than that of Heaven. On the last night of Christ’s earthly ministry (John 14) He spoke to His disciples very clearly relative to the necessity of His going away in order to prepare a place for His people. The fact that He went to prepare such a place for them is a guarantee that He will return some time for them and take them to Himself.<\/p>\n

 <\/p>\n

\n

Chapter 22<\/b><\/span><\/center>After A Long Time<\/p>\n


\nHaving viewed the parable of the talents in a general way, we must now examine it more minutely. Some of the parables of our Lord are self-evident and others require His explanation. This one falls in the former class; hence with assurance we can approach it and extract from it the great lessons that it teaches. First, we will examine Peter’s sermon in Acts 3, along with some Old Testament Scriptures.<\/span><\/p>\n

 <\/p>\n

The Blessings of the Holy Spirit
\n<\/span><\/center><\/p>\n

In the second recorded discourse by the Apostle Peter (Acts 3), he made the following declaration:<\/span><\/p>\n

Repent ye therefore, and turn again, that your sins may be blotted out, that so there may come seasons of refreshing from the presence of the Lord; and that he may send the Christ who hath been appointed for you, even<\/i> Jesus; whom the heaven must receive until the times of restoration of all things, whereof God spake by the mouth of his holy prophets that have been from of old (vss. 19-21).<\/p>\n

This passage will assist us in grasping the parable in hand. In order to understand the quotation, we must study its immediate context. The occasion of the sermon was Peter’s supernatural healing of the crippled man at the Beautiful Gate. This miracle, together with the man’s abounding joy, attracted great throngs to Solomon’s Porch. Peter took advantage of the occasion and preached Christ to them. He declared that the God of Abraham had, by performing that miracle, glorified His servant Jesus whom they, the Jews, had delivered up and denied before the face of Pilate when the latter was determined to release Him. By their rejection of Jesus they killed the Prince of life, whom God raised from the dead. To this fact Peter declared that he and the apostles were witnesses.<\/p>\n

In vs. 17 Peter affirmed that his audience had executed our Lord in ignorance, as the rulers also had done. In doing this they were simply carrying out the things which God through the mouth of the prophets had foretold would come to His Messiah. This exposition led up to the great appeal found in the verses quoted above.<\/p>\n

„Repent“: The Jews and their rulers had turned from the Christ and had denied Him, causing Him to be put to death; hence Peter called upon them to repent of this and all other sins and to turn again to the Christ whom they had just rejected. By genuine repentance and their turning to the Saviour, the apostle assured his auditors that their sins would be blotted out. To strengthen his exhortation, he insisted upon their repenting in order that there might come seasons of refreshing from the presence of the Lord and that the Messiah might be sent back to them again.<\/p>\n

„Seasons of refreshing from the presence of the Lord“: Since this statement is given in addition to the promise of blotting out their sins, it is evident that it refers to something in addition to the forgiveness of trespasses. What did such language mean to Peter’s audience? He spoke of soul-refreshing and of its coming from the presence of the Lord. This refreshing is, according to the language, in the presence of God; but upon their turning to the Messiah he promised that this special blessing would come from the presence of God down to them.<\/p>\n

Some have understood by this peculiar expression that peace, joy and spiritual energizing is to be done by the indwelling Spirit in the heart of the believer. This explanation is not satisfying, for the spiritual uplift referred to comes to anyone when he has been regenerated and forgiven.<\/p>\n

May not this special idiom be an echo of the Old Testament language? It is quite likely that such passages as Ezek. 34:25-31 and 36:22-31 were in the apostle’s mind and formed or molded his phraseology on this occasion. A glance at chapter 34, vss. 25 and 26, shows that the prophet was speaking of the time when God will make a covenant of peace with the evil beasts and cause them to pass out of the land of Canaan. Israel then will dwell safely in her place, „And I will cause the shower to come down in its season; there shall be showers of blessing.“ In the next verse the prediction occurs that the harvest of fruits and vegetables will be in abundance. The showers mentioned in this passage primarily refer to the restored rain in its seasons during the great Millennial kingdom, as is seen from a glance at the entire context.<\/p>\n

The great evangelical prophet Isaiah, in 44:1-5, foretold the spiritual blessings that will come to Israel, but presented them under the figures of the rain and irrigation:<\/p>\n

For I will pour water upon him that is thirsty, and streams upon the dry ground; I will pour my Spirit upon thy seed, and my blessing upon thine offspring: and they shall spring up among the grass, as willows by the watercourses (vss. 3, 4).<\/p>\n

It is clear from these verses and the context that the water here foretold as being poured out upon Israel symbolizes the coming of the Holy Spirit in His reviving power. Other passages could be cited, but these suffice.<\/p>\n

The showers mentioned by Peter will come from the presence of God. When the Holy Spirit comes into the life of the individual, his heart is refreshed as is the ground by the coming of the rain. In view of these facts, it seems most probable that the expression under consideration refers to the coming of the Holy Spirit upon the nation of Israel when she turns to Him.<\/p>\n

 <\/p>\n

The Appointed One
\n<\/span><\/center><\/p>\n

„That he may send the Christ“: Connected with the promise we are studying is the following one: „And that he may send the Christ who hath been appointed for you, even<\/i> Jesus.“ Israel is called upon to turn to the Messiah and to accept Him in order that God may send the appointed one, from Heaven to them. This coming can be none other than what is usually termed the second coming of our Lord in glory at the end of the Tribulation period.<\/i> This Messiah whom God will send when Israel turns is the one who has been appointed by the Lord for her. When she turns to Him, He will immediately return to her.<\/span><\/p>\n

Jesus was the Messiah whom God appointed for Israel. She rejected this chosen One; hence she may not expect another deliverer because the Lord will not reject the Messiah whom she denied. The Lord Jesus Christ is the Hebrew Messiah by the decree of God. She may expect none other. This is the great truth of which Israel at the present time stands in need.<\/p>\n

The nation, in the person of the rulers, rejected Him in ignorance. God does not force the will of any man; hence Jesus retired to Heaven and will there await the turning of the Jewish nation to Him.<\/p>\n

This curious episode was foreshadowed by Moses in his relation to the children of Israel. He first presented himself to his brethren to deliver them. They, in ignorance of God’s plan, rejected him; hence Moses retired from the scene and remained away for forty years–the period of trial. At the expiration of that time Israel, in her great distress, was ready to receive him and did so; then he delivered the nation from Egyptian bondage. Thus it will be with Israel and her rejected Messiah.<\/p>\n

„Whom the heaven must receive“: In vs. 21 Peter spoke of our Lord’s absence in the following words:<\/p>\n

„Whom the heaven must receive until the times of restoration of all things, whereof God spake by the mouth of his holy prophets that have been from of old.“ The heavens must receive Jesus until the times of the restoration of all things of which God spoke. What is the significance of the clause, „whom the heaven must receive?“ This language seems to indicate obligation on the part of Heaven to receive Jesus during this period of His rejection. Is He not a welcome guest there? Does this statement seem to imply that He is not wanted? Not at all.<\/p>\n

There lies back in Peter’s mind the plan of God as outlined in the Old Testament and his language here reflects this purpose of the Almighty. Psalm 110 gives us the entire redemptive career of the Messiah. I would say, speaking dramatically, that when the scene opens in that psalm Messiah is in the midst of Jerusalem, whose inhabitants become hostile to Him. Therefore the Lord God in Heaven invites Him to leave Jerusalem and to ascend to His right hand, there to remain until He, God, puts Messiah’s enemies under His feet. When this is done, He, upon returning to Jerusalem, will be welcomed enthusiastically by the descendants of those who rejected Him at His first coming.<\/p>\n

Knowing therefore the entire outline of Messiah’s career in relation to Israel and realizing that the plans were literally being fulfilled, Peter expressed the thought in the language of the clause under consideration. Therefore the phrase, „whom the heaven must receive,“ does not imply that Jesus was an unwelcome guest at the court of Heaven, but rather it reflects the absolute necessity of carrying out God’s eternal plan and program of redemption.<\/p>\n

The „restoration of all things“: The Lord Jesus will remain in Heaven until the times of the restoration of all things of which God spoke by the prophets. Unfortunately this sentence is sometimes quoted as if it taught the doctrine of the final restoration of all things. Let the reader notice that this doctrine is not here set forth. Peter is far from saying that all things will be restored to the original order. His language should be construed to mean that only those things of which God spoke by the mouth of the holy prophets will be restored.<\/p>\n

In order, therefore, to understand the significance of this language, one must investigate the messages of the prophets. In a word, what do they say? Do they tell us, for instance, that Satan and the fallen angels will be restored to God’s favor and that this earth will be the paradise that it was before the fall? In vain will one search the Old Testament Scriptures for such teachings. On the other hand, he will see in such a passage as Ps. 8 that the original authority delegated to man will be restored to him eventually.<\/p>\n

The prophets Isaiah (2:1-4; 11:1-12:6; 65:1-66:24) and Ezekiel (34:1-31; 36:1-28) gave us wonderful pictures of the kingdom age. The Lord will make good every word and restore all which He has promised.<\/p>\n

 <\/p>\n

Israel’s Kingdom Restored
\n<\/span><\/center><\/p>\n

The promise of Micah 4:1-8: The fulfillment of the Old Testament predictions will be realized when Jesus leaves Heaven and returns to earth. Peter’s language seems to echo the promise found in Micah 4:1-8. This vision is parallel to the one presented in Isa. 2:1-4 with the additional information appearing in vss. 6-8 of Micah’s prophecy:<\/span><\/p>\n

In that day, saith Jehovah, will I assemble that which is lame, and I will gather that which is driven away, and that which I have afflicted; and I will make that which was lame a remnant, and that which was cast far off a strong nation: and Jehovah will reign over them in mount Zion from henceforth even for ever. And thou, 0 tower of the flock, the hill of the daughter of Zion, unto thee shall it come, yea, the former dominion shall come, the kingdom of the daughter of Jerusalem.<\/p>\n

This prophet promises that the former dominion shall be restored to the daughter of Zion when Jehovah reigns in Jerusalem. In view of this and many other predictions there is no wonder that the apostles at the time of the ascension asked Jesus, „Lord, dost thou at this time restore the kingdom to Israel?“ They well knew that Jehovah had in His Word promised to restore the kingdom to Israel. The beautiful thing about it is that they believed what God said.<\/p>\n

Our Lord by His answer admitted that the kingdom will be restored to Israel: „And he said unto them, It is not for you to know the times or seasons, which the Father hath set within his own authority“ (Acts 1:7). The times or seasons of what? Only one answer is possible–the times or the seasons of the restoration of the kingdom to Israel. Peter’s statement in 3:21 likewise seems to echo this answer of our Lord found in Acts 1:7.<\/p>\n

The apostle’s language reflects, therefore, the redemptive career of the Messiah as set forth in the Old Testament Scriptures. In this sermon Peter called upon his audience to accept Jesus, from whom the nation had just turned away, in order that they might be forgiven, that there might come these seasons of refreshing from God’s presence and that the Messiah might return and restore all things as foretold.<\/p>\n

Since his language echoed the plan of God as outlined in the Old Testament, it is evident that this sermon was a stirring appeal to the entire nation to accept the Lord Jesus Christ in order that He might return and restore the things promised. This passage, therefore, is the clarion call of God to the Jewish nation to repent, to repudiate the national sin of rejecting the Messiah and to turn to Him so that God might carry out His prearranged program in the eternal plan of the ages.<\/p>\n

According to the Old Testament program, Jesus, the One appointed for Israel, has returned to the right hand of the throne of God and will never come back until she hears and heeds this stirring appeal for a national turning to the rejected Messiah. Israel by her blindness is at the present day delaying the unfolding of God’s plan. Never will Messiah return until the nation officially welcomes Him. Never will the nation welcome Him and plead for Him to return and fulfill these ancient promises so long as she thinks that He was an impostor. Never will she see the light relative to Him until those who have the truth of the Gospel present it to her in an intelligible manner from the standpoint of the Hebrew Scriptures.<\/p>\n

In the final analysis we who have the truth concerning the Messiah and God’s plan of the ages are, humanly speaking, holding up the procession, since God has taken us into His confidence and has called us to be co-workers with Him. We should bend our every effort in getting the truth of the Gospel to Israel, in order that she might see in Jesus of Nazareth her true Messiah and welcome His return.<\/p>\n

The promise of Zech. 12:10-14: The reader should note that the seasons of refreshing come from the presence of God prior to the personal return of the Lord Jesus to the earth. This order of events seems to reflect the promise given in such passages as Zech. 12:10f. The season of refreshing coming from the presence of God probably is the coming of the Holy Spirit upon the house of David and the inhabitants of Jerusalem, which event culminates in a mighty revival throughout the nation.<\/p>\n

When He, the Spirit of conviction, comes upon Israel she will begin to pray as never before and will turn to the Lord Jesus whom she has pierced, and plead for His return. In response to her repentance and plaintive wail, He will rend the heavens, come down, establish His kingdom upon earth and restore all things which God spoke by the mouth of the holy prophets.<\/p>\n

 <\/p>\n

Back to the Parable
\n<\/span><\/center><\/p>\n

To the casual reader it may seem that I have gone far afield from an exposition of the parable of the talents by discussing the sermon in Acts 3. I had to do so in order to bring out clearly the thought presented by Jesus in His statement in Matt. 25:19a, „Now after a long time the lord of those servants cometh.“ This „long time“ of our Lord’s absence from earth was clearly revealed in the Old Testament and is substantiated by this illuminating sermon which we have examined.<\/span><\/p>\n

\n

 <\/p>\n

 <\/p>\n

Chapter 23<\/b><\/span><\/center>To Each According To His Ability<\/p>\n


\nFor it is<\/i> as when<\/i> a man, going into another country, called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, to another one; to each according to his several ability; and he went on his journey. (Matt. 25:14,15)<\/span><\/p>\n

According to this passage, the master delivered to each of his servants his goods, distributing to each according to his capacity. To the one having the ability to handle five talents the like amount was entrusted; to the one possessing the capacity for handling two talents only that amount was given; and to the one-talent man the master gave one talent.<\/p>\n

To the casual reader, it is evident that each one was entrusted with the amount that he could manage perfectly. This fact shows very clearly that the Lord desires quality goods and quality service. The one who possesses the ability to manage five talents is incapable of handling ten, or even six. The two-talent man cannot successfully use to advantage three talents. He can, however, to perfect satisfaction, manage two talents. The fact that the master did not give him one talent, which he could have managed successfully, shows that the Lord wishes each of His servants to use his capacities and abilities at one hundred percent efficiency. Furthermore, it also proves that He desires each of us to use his talents–all for our absent Lord’s interest.<\/p>\n

In view of this teaching, it is obligatory upon every Christian to use successfully all of his divinely conferred endowments and talents for the advancement of the Lord’s cause among men. We are placed in the world not to seek our own pleasure but to advance the Lord’s cause unto the ends of the earth. Unfortunately, the bulk of humanity does not realize this most important truth. When one accepts the Lord Jesus Christ, the Holy Spirit regenerates the heart and abides in the soul, in order to work in and through Him the plans and purposes of God.<\/p>\n

This truth is set forth in Eph. 2:8-10. Note the language, „For we are his workmanship, created in Christ Jesus for good works …“ God works upon those who accept Him, regenerating their souls and empowering them by His spirit in the inward man that they might carry forward His plans and purposes among men.<\/p>\n

But all do not have the same natural endowments. Some of God’s servants are five-talent men whereas others have only two talents, and still others possess only one talent. The Lord Jesus Christ takes this fact into consideration at the present time and will do so in awarding rewards at His coming.<\/p>\n

 <\/p>\n

The Faithful Servants
\n<\/span><\/center><\/p>\n

The servant who received the five talents was absolutely faithful and true. He used his lord’s goods with one hundred percent efficiency and gained five other talents. The one receiving the two talents was as faithful as he to whom the five were entrusted. Though having a more limited capacity, he, being faithful, used his two talents for the advancement of his master’s cause and gained two others.<\/span><\/p>\n

At the return of the lord, according to the parable, the servants were brought before him and were required to give an account of their stewardship. The man receiving the five talents joyfully brought five additional ones and turned them over to his master who, with satisfaction, said, „Well done, good and faithful servant: thou hast been faithful, over a few things, I will set thee over many things; enter thou into the joy of thy lord.“ These words were indeed music to the heart and the soul of the faithful servant.<\/p>\n

The one who received the two talents was just as faithful with his master’s goods as the five-talent man and gained another two talents. Hence when he was called to give an account of his stewardship, he brought his two additional talents. To him his master spoke the same words of commendation as he had done to the five-talent servant. Where there is much given much is required and where there is little given, little is required. The Lord has never been unreasonable in his expectations and demands, but He does have a right to desire from each of his servants a faithful discharge of duty and an increase according to the ability given.<\/p>\n

 <\/p>\n

The Unfaithful Servant
\n<\/span><\/center><\/p>\n

When the one-talent man was called to render an account of his stewardship, he came bringing only the talent which had been given him. Immediately he started to make excuses. What he said was simply a smoke screen to shield his unfaithfulness. Assuming the correctness of the explanation, the Lord showed the inconsistency of this servant’s conduct. When he made his plea the master rejected it and showed that there was no reason for his unfaithfulness.<\/span><\/p>\n

 <\/p>\n

Christ Returns \u2014 His Servants Rewarded
\n<\/span><\/center><\/p>\n

The one who received the five talents and gained five others was placed by his lord over many things. In the same manner, the two-talent man, who gained two others, received a reward commensurate with the service rendered.<\/span><\/p>\n

The rewarding of the saints, according to Matt. 16:27, will be at the time our Lord returns: For the Son of man shall come in the glory of his Father with his angels; and then shall he render unto every man according to his deeds.<\/p>\n

So we see that the rewarding explained in the parable being studied will be at the Second Coming of Jesus.<\/p>\n

Because the one-talent man buried the money entrusted to him and refused to use it for his master’s advantage, even that which he had was lost to him, and he was cast into outer darkness. The talent with which he originally was entrusted, according to Matt. 25:28, was taken from him and given to the one who had the ten talents.<\/p>\n

The Lord gives some talent to everyone. If a person uses it properly for God’s glory and for the blessing of humanity, he will have an increase. On the other hand, if he fails to use it, even that which he has decreases and finally reaches the vanishing point.<\/p>\n

To illustrate this principle, if I should tie my arm in a sling and not exercise it for several weeks, it would lose its strength. This principle obtains in both the spiritual and intellectual realms. According to this prediction, it also will be one of the factors determining the rewarding of God’s people.<\/p>\n

The Lord gives each of us certain capacities. They are to be developed and used for God’s glory. It is reasonable to suppose that we shall, in the future ages, exercise the talents which we have developed in this life.<\/p>\n

There seems to be authority in the Scriptures that in Eternity we shall constantly be growing and developing in our capacity for service and worship. The positions which we occupy in the Millennial Age and throughout Eternity will be determined by our faithfulness during this life.<\/p>\n

The servant who received one talent and refused to use it for his master’s advantage was to be cast into outer darkness where there will be weeping, wailing and gnashing of teeth. In this connection the question arises, Is this man lost? But a prior question demands consideration: Was he ever saved?<\/p>\n

To answer this, one must remember that the parable of the talents is introduced by the conjunction „for,“ and that it explains the situation that will exist at the coming of the Lord. As already seen, the parable of the ten virgins which precedes it illustrates „the kingdom of heaven.“ We have also observed that the kingdom of Heaven embraces all Christendom. Since the parable of the talents is explanatory of the parable of the virgins, we can see that the Lord, in this latter parable also, was not discussing the Church (the body of Christ) but all Christendom. There are many in the great realm of Christian profession who have never been born again. Many hold membership in churches but they have never experienced the miracle of grace known as „regeneration.“ I am inclined to believe the one-talent man refers, as do the five foolish virgins, to those to whom the Lord will say, „I know you not.“<\/p>\n

 <\/p>\n

\n

Chapter 24<\/b><\/span><\/center>„Cast Into Outer Darkness“<\/p>\n


\nThis is the last study of the parable of the man who went on a long journey, leaving each of his servants with the number of talents he was capable of handling properly. In this segment, we will examine the penalty of the unfaithful servant who buried the only talent given him.<\/span><\/p>\n

What is meant by the unfaithful servant being cast into outer darkness where there shall be weeping and gnashing of teeth? Is this a reference to what in theological terms we call hell or everlasting punishment? Notwithstanding the denials current in our day of the Scripture teaching of future punishment, it behooves each one who knows and loves the Lord to take his stand uncompromisingly upon the Word of God.<\/p>\n

 <\/p>\n

Word Studies
\n<\/span><\/center><\/p>\n

From the parable we see that the faithful servants were invited to enter into the joys of their Lord, but the unfaithful sluggard was denied that privilege and was cast into outer darkness where there will be the weeping, wailing and gnashing of teeth. Our Lord used words similar to these in Matt. 8:12.<\/span><\/p>\n

Further light on this subject is to be found in Matt. 5:22: But I say unto you, that everyone who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of the hell of fire.<\/p>\n

The gehenna<\/i> of fire is also mentioned in vs. 30 and in Matt. 18:8,9 he spoke of future punishment, calling it „eternal fire“ and „the hell of fire.“<\/p>\n

There are two words in the original text that the translators rendered as the English word hell<\/i> in the older versions. „Hell“ is of Anglo-Saxon origin and etymologically means „to conceal or hide.“ In the King James version it is employed to do triple duty. For instance, in Matt. 5:22,29,30 it is used to translate the Greek word gehenna;<\/i> in Luke 16:23 it is used for the Greek word hades;<\/i> in 2 Pet. 2:4 it also serves as a translation of tartarus.<\/i><\/span><\/p>\n

It is clear from a close study of all passages in which these three words occur that different places are meant. Because of the loose translation of the Common Version, much confusion has been introduced into our theology. The Revised Version has attempted to remedy this situation by giving the proper renderings in the footnotes.<\/p>\n

„Hades“ is a Greek word transliterated into English. In the original language it was the name of the place to which the departed spirits went, both righteous and wicked, prior to the death, burial, triumph and resurrection of our Lord. „Gehenna“ refers to the place where the wicked will be punished, as is evident from the quotation given above. Tartarus is a place to which certain rebellious angels who revolted when Satan attempted to match swords with God were cast. They are incarcerated there, awaiting the day of final judgment. It is called „the pit of the abyss“ in Rev. 9:1 and simply „the abyss“ in 20:1.<\/p>\n

 <\/p>\n

The Place Called „Hades“
\n<\/span><\/span><\/center><\/p>\n

In Hades there were two compartments separated by a great gulf. In Luke 16:19-31, that compartment to which the righteous went is called „Abraham’s bosom,“ but the place to which the wicked are assigned is not named. It is a place of punishment, as is evident in that the rich man pleads with Abraham for Lazarus to be sent for water to cool his tongue, for „I am in anguish in this flame“ (vs. 24). One must not conclude, however, that Hades and the suffering to which the wicked there are subjected are the same as gehenna<\/i> with its eternal punishment mentioned in other passages.<\/span><\/span><\/p>\n

The institution of hades,<\/i> called in the Hebrew language sheol,<\/i> must not be confounded with gehenna,<\/i> the place into which all the wicked will be cast at the end of the thousand years of our Lord’s glorious reign upon the earth. Hades<\/i> had two compartments: one to which the righteous went; the other to which the wicked were consigned. Thus all the dead, prior to our Lord’s triumph, went to Hades.<\/p>\n

When Christ conquered the spiritual hosts of the unseen world, however, he triumphed over these hidden powers of darkness and came forth from the grave, followed by many of the saints who appeared with him in the Holy City (Col. 2:14,15; Matt. 27:51,52). When he ascended on high, those thus raised accompanied him into Heaven (Eph. 4:8,9).<\/p>\n

Ever since our Lord’s triumph, the righteous, upon death, go immediately into the presence of Christ: Being therefore always of good courage, and knowing that, whilst we are at home in the body, we are absent from the Lord, for we walk by faith, not by sight (2 Cor. 5:6,7). But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better: yet to abide in the flesh is more needful for your sake (Phil. 1:23,24). And when he opened the fifth seal, I saw underneath the altar the souls of them that had been slain for the word of God, and for the testimony which they held: and they cried with a great voice, saying, How long, 0 Master, the holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? (Rev. 6:9,10).<\/p>\n

The spirits of „the dead in Christ“ are in the presence of the Lord now and await the time of the Rapture for their resurrection bodies. On the other hand, the wicked upon death seem still to go to Hades, or Sheol, there to await the time of the judgment of the Great White Throne (Rev. 20:11-15).<\/p>\n

 <\/p>\n

The Place Called „Gehenna“
\n<\/span><\/span><\/center><\/p>\n

Gehenna, on the other hand, is called, in various passages, the „Lake of Fire.“ A few verses from John’s preaching may throw light upon this subject.<\/span><\/span><\/p>\n

And even now the axe lieth at the root of the trees: every tree therefore that bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you in water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you in the Holy Spirit and in fire; whose fan is in his hand, and he will thoroughly cleanse his threshing-floor; and he will gather his wheat into the garner, but the chaff he will burn up with unquenchable fire. (Matt. 3:10-12)<\/p>\n

Notice in the beginning John used the illustration of the unfruitful tree and its being cast into the fire. It is evident from the context that he was not talking about the literal tree, but was using it as an illustration to present a spiritual lesson.<\/p>\n

The process of the separation of the wicked from the righteous is further elucidated in the language, „he [Messiah] shall baptize you in the Holy Spirit and in fire.“ The baptism of the Holy Spirit here mentioned seems to be a reference to the coming of the Holy Spirit upon the Jewish nation in the Millennium as set forth in Joel 2:28f: „And it shall come to pass afterward, that I will pour out my Spirit upon all flesh …“ The baptism of fire spoken of by John is thrown over against the baptism of the Holy Spirit. This truth becomes immediately apparent when one realizes that it was said to a mixed audience, some of whom wanted the truth and would accept Jesus their Messiah when John pointed Him out. The great majority, however, did not long for the facts concerning Christ and did not accept Him as the Messiah upon His coming into prominence. The process of separating the wicked from the righteous and the pronouncement of the doom which will, at the revelation of Jesus come upon all on the earth, are further set forth in the language, „And he will gather his wheat into the garner, but the chaff he will burn up with unquenchable fire.“ It is clear that the word fire<\/i> in vs. 10 refers to the literal fire which burns bushes and trees. The fire mentioned in vs. 11, so far as its context is concerned, may either be literal or figurative. If the former, it is unspeakably horrible. If, however, it is the latter, it is far beyond our comprehension for the figure cannot fully set forth that which is signified. In vs. 12, as the facts of the passage show, reference is made to that which is called fire in vs. 11. It is true, however, that the term fire<\/i> is borrowed from the literal fire used in burning chaff, but when the adjective „unquenchable“ is used in connection with it, immediately it becomes apparent that this fire is not an ordinary one.<\/p>\n

Further light on this subject may be gathered from the parable of the tares in Matt. 13:25-30 and our Lord’s explanation in vss; 36-43. In the parable of the tares, they are bound in bundles to be burned (vs. 30). In the interpretation He stated that the tares, „the sons of the evil one,“ shall be cast „into the furnace of fire; there shall be the weeping and the gnashing of teeth“ (vs. 42).<\/p>\n

Since our Lord interpreted the burning of the tares as the casting of the sons of the evil one into the furnace of fire, and since He explained the whole parable literally, we must accept this portion of His exegesis as literal unless there is absolute and positive evidence that the context demands a figurative or symbolic meaning, or unless such an interpretation flatly contradicts the plain, unmistakable teaching of some other passage. Since there is no evidence in this passage demanding a departure from the literal interpretation, and since such a common-sense explanation does not contravene any other known passage, we are forced to interpret the furnace of fire literally.<\/p>\n

 <\/p>\n

The Doctrine of Hell
\n<\/span><\/span><\/center><\/p>\n

I am well aware that in this day and time the doctrine of a literal hell is very unpopular. I may not and cannot see the philosophy altogether of such an institution. Since, however, the Scriptures, wherever it has been possible to test them, have been found to be literally true, it behooves us to accept all other statements of doctrine as meaning literally what they say.<\/span><\/span><\/p>\n

We can, however, get a glimpse of the reasonable basis for such an institution as hell from the following fact: in all civilized countries there are prisons in which dangerous characters are incarcerated. They become a menace to civilization; hence it becomes necessary to place these lawless ones in a position so that they can no longer harm an organized, orderly, peaceful society. From this simple illustration we can see why it will be necessary for those who reject the atoning work of the Lord Jesus Christ, trampling his bleeding, dying body under their unhallowed feet, to be relegated to some place so that they may not in any way mar the happiness and the joy of those who have accepted the Lord Jesus Christ and have surrendered to do His will.<\/p>\n

We have seen from these passages, and could examine many others, that the Bible teaches that there is such a place as hell or future punishment. All who are willing to receive the Biblical testimony are forced to accept the idea that the Scriptures do teach a place of future retribution. These verses which have been investigated do not determine the duration of the chastisement, however. This will be discussed in a later chapter when we examine the force of the word translated everlasting.<\/i><\/p>\n

\n

Chapter 25<\/b><\/span><\/center>The Spirit Of Service<\/p>\n


\nIn this study, we have been considering the Lord’s ideas concerning quality goods and quality service. The element of quality undoubtedly will be one of the factors determining the rewards that will be given to the servants of God. This discussion on the rewarding of the saints, however, would be incomplete if we did not look at two other determining factors. One of them is the spirit in which we serve. This teaching is set forth in Matt. 19:16-20:16.<\/span><\/p>\n

 <\/p>\n

The Parable of the Laborers in the Vineyard
\n<\/span><\/center><\/p>\n

„For the kingdom of heaven is like unto a man that was a householder, who went out early in the morning to hire laborers into his vineyard“ (20:1). This parable has been greatly misunderstood, because it has been interpreted apart from the occasion which called it forth. The circumstances under which our Lord gave this teaching must be understood clearly.<\/span><\/p>\n

A young Jewish man, according to 19:16, asked what good things he should do that he might inherit eternal life. It was evident from his question that he thought eternal life was contingent upon good works. In order to call forth an expression of his faith, the Lord Jesus asked why he called Him good. Then he exhorted him to keep the commandments if he wished to enter into life. „Which?“ the young man replied. In answering, our Lord referred to several commandments –„Thou shall not kill, Thou shall not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honor thy father and thy mother; and, Thou shalt love thy neighbor as thyself“ (vss. 18, 19). Immediately, trying to justify himself, the man insisted that he had kept all of the commandments from his youth up. In the same spirit, he asked what he still lacked.<\/p>\n

Being able to see into the very depths of his soul, our Lord knew the young man’s difficulty. Hence he said, „If thou wouldest be perfect, go, sell that which thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me“ (vs. 21). The young man, having great possessions and not being surrendered to do God’s will, went away sorrowful.<\/p>\n

Realizing the young man’s spiritual poverty, our Lord declared to His disciples in a most solemn manner: „It is hard for a rich man to enter into the kingdom of heaven. And again I say unto you. It is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God“ (vss. 23, 24).<\/p>\n

This doctrine seemed very strange to the apostles. In amazement they asked, „Who then can be saved?“ Quickly Jesus replied that „With men this is impossible; but with God all things are possible.“<\/p>\n

In his impulsive manner Peter spoke, „Lo, we have left all, and followed thee; what then shall we have?“ By this question the Apostle Peter was attempting to drive a bargain with the Lord relative to the reward of the future world. This point will become apparent as we study the parable itself, which was given to illustrate this query.<\/p>\n

To Peter’s question the Lord replied, „Verily I say unto you, that ye who have followed me, in the regeneration when the son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel“ (vs. 28). In this promise our Lord assured the apostles that they, His followers, would sit upon twelve thrones judging the twelve tribes of Israel during the period which He called „the regeneration when the son of man shall sit upon the throne of his glory.“ (Later we will study more fully about „this throne of glory“ upon which our Lord will be seated in the Millennial Age.)<\/p>\n

To the apostles, then, the chief position of rulership and authority will be delegated. From Paul’s statement in 1 Cor. 6:1ff it is clear that all Christians will reign with Christ over the earth during the Millennium. This promise was also confirmed by our Lord’s statement in Rev. 3:21: „He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne.“ In Rev. 20:4 we are told that those who come with the Lord (see 19:14) and the martyrs of the Tribulation period will reign with Christ a thousand years. From these passages it is clear that the saints of God will reign with the Lord during the thousand-year period mentioned in this chapter.<\/p>\n

Being able to discern the motives of the heart, Jesus saw that there was an element of selfishness prompting Peter’s question. There also was evidence that Peter had a dickering, bargaining spirit, otherwise he never would have asked, „What then shall we have?“<\/p>\n

Our Lord dislikes very greatly the least taint of commercialism in spiritual matters. Hence in the last two verses of Matt. 19 He said there would be many who now are first but who will be last and vice versa. To explain what He meant, He gave us the story of the laborers in the vineyard.<\/p>\n

That this parable is explanatory of the verses immediately preceding it is evident from the introductory conjunction „for.“ The promotion of some and the demotion of others at the coming of the Lord is illustrated by a householder who in the early morning hired laborers to work in his vineyard. He entered into a legal contract with them, guaranteeing a shilling a day for their labors. At the third, sixth and ninth hours, he likewise went out and employed others, assuring them that he would pay whatever was right. They trusted his honor and integrity and were willing to let him determine the price. At the eleventh hour he also went out and, seeing others idle, asked why they had remained unemployed all day. When they replied that they had desired work but no one had employed them, he immediately invited them to work for him.<\/p>\n

At the end of the day the householder instructed his foreman to begin with those who labored only one hour and to give each a shilling. The men were to be paid in reverse order of the time of their employment. When those who had entered into an iron-bound contract and had labored all day for a shilling received their pay, they immediately began to complain against their employer, saying he was partial and unjust with them. The master remonstrated, pointing out that they had entered an agreement to work for a shilling a day. They had worked and he was paying the price agreed upon. Therefore he reasoned that he was doing them no injustice. If he chose to give the same amount to those with whom he had no agreement, that was his privilege.<\/p>\n

From this parable it becomes immediately evident that one of the great factors determining the reward each will receive is the spirit in which he serves. Through love we are to labor for the Lord. We know that He is loving and kind and will do for us far more exceedingly, abundantly above anything that we can think or ask.<\/p>\n

According to the teaching of the Apostle Paul, we are to do all things heartily as unto the Lord, not with eye service as men pleasers, but as doing the will of the Lord from the heart. From this angle all toil, regardless of what it is, is lifted from the low level of menial labor to the high plane of delightful service for the Master’s sake.<\/p>\n

From the parable of the talents we saw that quality goods and quality service were emphasized by our Lord. Here we see that the amount of our reward and the positions of trust and honor which we shall receive will be determined largely by the spirit in which we serve.<\/p>\n

 <\/p>\n

\n

Chapter 26<\/b><\/span><\/center>The Kingdom Misunderstood<\/p>\n


\nThe study of the rewarding of the saints would not be complete without a discussion of the parable of the pounds set forth in Luke 19:11-27: „A certain nobleman went into a far country, to receive for himself a kingdom, and to return. And he called ten servants of his and gave them ten pounds, and said unto them, Trade ye herewith<\/i> till I come“ (vss. 12b, 13).<\/span><\/p>\n

 <\/p>\n

Background of the Parable of the Pounds
\n<\/span><\/center><\/p>\n

We have already seen that there is one main point to be illustrated by each parable and that we are not to stress the details of any given one unless there is warrant in the context to justify such a procedure. There are, however, some parables which lengthen out almost into an allegory. Only the parable itself and its context can decide this matter. The parable of the pounds, as we shall see, is one of this type. Upon the surface it is evident that the details here have some significance.<\/span><\/p>\n

Our Lord, attended by great throngs, was going up to Jerusalem the last time before His execution. In Luke 19:1-10 we have a record of Zacchaeus who longed to see the Lord Jesus, and his desire was granted. Christ did not disappoint him, nor will He fail anyone. The occasion of which Luke speaks was the greatest day of this man’s life.<\/p>\n

For some reason the great multitude thronging Jesus came to the conclusion that because He was drawing near to Jerusalem, the kingdom of God was immediately to appear (vs. 11). For this reason, Jesus gave us the parable of the pounds: „And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they supposed that the kingdom of God was immediately to appear.“<\/p>\n

Obviously the disciples connected His going to Jerusalem with the appearance of the kingdom of God. Why? A study of the Gospel records shows that the people were in great expectation. Jesus had left Jerusalem and Judaea and had gone into the more remote regions of Galilee two years previously and had confined His ministry to the more distant sections of the land. The reason for His action was the great hostility against Him on the part of the leaders at Jerusalem. Contrary to His practice during these last two years, Jesus was now going up to Jerusalem openly. What did He contemplate doing? Would He take the situation into His own mighty hands, overthrow the Roman government and establish His kingdom in that city? These and similar questions doubtless entered the minds of all.<\/p>\n

Behind these questions there lies the more fundamental one: What grounds did the people have for connecting the appearance of the kingdom of God with our Lord’s going to Jerusalem? This question can be answered only by a study of the Old Testament prophets.<\/p>\n

The kingdom of Israel is called „the kingdom of Jehovah over Israel“ (1 Chron. 28:5). And David’s throne is likewise called „the throne of Jehovah“ in 1 Chron. 29:23. This „throne of Jehovah“ was overthrown at the time of the Babylonian captivity and the „kingdom of Jehovah“ was taken from Israel at the same time.<\/p>\n

Micah saw the overturning of the throne of Jehovah and the taking of His kingdom (3:9-12). Following this sad announcement the prophet proclaimed the glad tidings of what he saw in a vision concerning the restoration of the kingdom to Israel and the establishment of the throne of Jehovah in Jerusalem (4:1-8). In his visions the prophet saw Jerusalem as the metropolis of the earth and viewed the people of the world streaming to that city in one continous flow. Their object will be to worship Jehovah the God of Jacob who will be there.<\/p>\n

At that time universal peace will encircle the globe and King Immanuel will be the one who arbitrates between the nations. The curse will be lifted and peace and joy will reign supremely. According to vss. 6, 7 the outcasts of Israel that have been driven from country to country will become a strong nation and „Jehovah will reign over them in mount Zion from henceforth even for ever.“<\/p>\n

This prediction is followed by an apostrophe to the tower of the flock–the regal palace. Hear this great seer as he proclaims to Israel: „And thou, oh tower of the flock, the hill of the daughter of Zion, unto thee shall it come, yea, the former dominion shall come, the kingdom of the daughter of Jerusalem.“<\/p>\n

The multitudes knew these predictions and entertained the hope of the restoration of the kingdom to Israel when Jehovah sits upon His throne in Jerusalem: „At that time they shall call Jerusalem the throne of Jehovah; and all the nations shall be gathered unto it …“ (Jer. 3:17f).<\/p>\n

The Kingdom of Heaven and the Kingdom of God: Our Lord’s going up to Jerusalem in the face of great opposition evidently was interpreted by the throngs as positive proof that He would overthrow the Roman authority, set up the ancient government of David and mount the throne of Jehovah in the city of Jerusalem. Naturally, they interpreted His going there as the fulfillment of their expectations.<\/p>\n

To this position some may object that Jesus had foretold His rejection by the Jerusalem authorities. He made this revelation to the apostles, but they did not understand it: „They understood none of these things; and this thing was hid from them, and they perceived not the things that were said“ (Luke 18:34). From this verse I gather that the Lord supernaturally veiled these things so that the apostles could not comprehend their full import. But Christ did not make the disclosure to the multitudes concerning His being rejected by the hierarchy at Jerusalem; therefore they naturally expected Him to fulfill the predictions of the prophet at this time by restoring the kingdom to Israel.<\/p>\n

The multitudes entertained these hopes even though earlier (Matt. 13) Jesus had thoroughly explained the nature and character of the kingdom of Heaven. Throughout His ministry He had foretold that the kingdom of Heaven was at hand. Before Him John had made this same announcement. Their preaching was likewise confirmed by that of the twelve and later by that of the seventy.<\/p>\n

The kingdom of Heaven did draw near, just as John and Jesus announced, and began with the sowing of the seed by „the sower who went forth to sow.“ It has been continuing through the intervening centuries and will terminate at the conclusion of this age as is indicated by the parable of the dragnet (Matt. 13:47-50). It was to correct the misunderstanding in the popular mind that Jesus spoke this parable of the pounds.<\/p>\n

But the „kingdom of God“ is something different. It is the kingdom foretold in the Old Testament. Earlier, in Luke 17:20, 21, we are told that the Pharisees asked our Lord when the kingdom of God would appear. To this query He answered, „The kingdom of God cometh not with observation: neither shall they say, Lo, here! or, There! for lo, the kingdom of God is within you.“<\/p>\n

This passage cannot be interpreted as a reference to the Church of Jesus Christ, the present, invisible, spiritual phase of the kingdom of God, for it was spoken to unregenerated Pharisees. From what we learn of them in the Gospel records, we know that they were not regenerated, saved people.<\/p>\n

The Greek word translated „within“ in many instances must, by the facts of the context, be rendered as is given in the footnote of the Revised Version, „in the midst of.“ The Pharisees were expecting the coming of the kingdom of God. From Luke 2:38 it is evident that there was a considerable group of those who „were looking for the redemption of Jerusalem.“ Among them was the prophetess Anna. Our Lord said to the Pharisees that this kingdom for which the people were in expectation would not come in such a manner that its approach would be observed. On the contrary, it would be a sudden, catastrophic event.<\/p>\n

That He was speaking of the cataclysmic change which will attend His Second Coming, at which time He will establish the kingdom of God upon the earth, is evident from the verses which follow the record of his conversation with the Pharisees. In 17:22 we are told that Jesus spoke to His disciples saying that the time would come when they would desire to see one of the days of the Son of man and would not be granted that privilege. In the following statement He declared that men of themselves would begin to prophesy concerning His coming, localizing the event by saying, „Lo, there! Lo, here!“ Such predictions will be false, for His coming can best be illustrated by the flashing of the lightning from one end of Heaven to the other.<\/p>\n

Following this prophecy He spoke of the indifference, worldliness and lack of spiritual light and life which will characterize the days when He returns. These facts show very conclusively that the expression, „the kingdom of God“ does not here refer to the Church but is used as a designation of the kingdom which will be established at the Second Coming of our Lord.<\/p>\n

In this rather long and seeming digression, we have seen that the kingdom of God as presented by Luke in various passages evidently refers to the Millennial kingdom of our Lord.<\/p>\n

Returning, let us look at the original passage under consideration, Luke 19:11-27. The multitude believed that the kingdom of God was immediately to appear. Enthusiasm and excitement were running high. The masses were expecting the Lord, upon His arrival at Jerusalem, to bring about the catastrophic event which would usher in His earthly kingdom. In order to disabuse their minds of this error, He spoke the parable of the pounds, to which we will give special attention in the next study.<\/p>\n

 <\/p>\n

\n

[In an accommodated sense the Church of Christ is called a kingdom. „And I also say unto thee, that thou art Peter, and upon this rock I will build my church; and the gates of Hades shall not prevail against it. I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven“ (Matt. 16:18,19).<\/span><\/p>\n

In this context undoubtedly the Church is called the kingdom. On the day of Pentecost (Acts 2) the Apostle Peter was given the honor of unlocking the kingdom to the Jews and later he opened it to the Gentiles at the house of Cornelius (Acts 10). While these statements are true, is any man prepared to say that those two events exhausted the meaning of this passage? It is more reasonable to think of these verses as being completely fulfilled at the second coming of our Lord when the kingdom of God will be fully established upon the earth and all opposition will be put down.<\/p>\n

In Rom. 14:17 the Church of Jesus Christ is again called the kingdom of God in this limited, accommodative sense. Once more, Paul to the Colossian brethren (Col. 1:13) spoke of the church of the Lord Jesus Christ as „the kingdom of the Son of his love.“<\/p>\n

The Church in other places (1 Cor. 3:16,17) is called the temple of God. This usage is a derived one. In the Gospel records where we have the historic account of our Lord’s earthly ministry, we frequently read of the Temple where the sacrifices were offered. No one will interpret these passages as referring to the Church but will understand that they refer to the building in Jerusalem where God was worshiped.<\/p>\n

After the Jews rejected Christ, the nation automatically lost her fellowship with God. The divine presence ceased to dwell in the Temple as in former days, but took up His abode in the hearts of the real believers, the regenerated ones. In view of this historic usage the Church became known as the temple of God. In its historic setting the Church of Jesus Christ is also sometimes called the kingdom of God. The context must always be consulted.]<\/p>\n

 <\/p>\n

\n

Chapter 27<\/b><\/span><\/center>Faithfulness To The Charge<\/p>\n


\nAs we have already seen in this continuing study of the rewarding of the saints, the element of quality<\/i> will undoubtedly be one of the factors determining the rewards that will be given to the servants of God. This was observed in our examination of the parable of the talents in Matt. 25:14-30. The spirit of service<\/i> is another determining factor, as shown by the parable of the laborers in the vineyard (Matt. 19:16-20:16) that we studied in chapter 25. Now we will consider the third element affecting our rewards–the faithfulness of our service<\/i> to the charge given us.<\/span><\/p>\n

Our Lord was on His way up to Jerusalem for the last time before His execution, attended by a great multitude (Luke 19:11-27). Enthusiasm and excitement were running high as the masses expected that upon His arrival He would bring about the catastrophic event which would usher in His earthly kingdom. In order to disabuse their minds of this error, He spoke the parable of the pounds, to which we will give special attention in this study.<\/p>\n

 <\/p>\n

An Examination of the Parable
\n<\/span><\/center><\/p>\n

The details of Jesus‘ illustration are as follows: There was a certain nobleman who went into a far country to obtain a kingdom and to return. Before making his departure, however, it was necessary for him to deliver his goods, property and money into the hands of faithful men who would carry on his work and look after his interests during his absence.<\/span><\/p>\n

Naturally, he chose those whom he already had in his employ, apportioning to them their several duties and distributing to them his funds. To each he gave a pound with the instructions that they should trade „herewith until I come.“ Immediately he went into the far country to receive his kingdom.<\/p>\n

Having obtained the authority to rule, he returned to his country and to the estate. Immediately upon his arrival he called the servants in to give an account of their stewardship. The first called had been very diligent and gained ten pounds with his one; the second had gained five pounds; and the third, not having his master’s interest at heart but being slothful, had buried the money, making no attempt to invest it; hence he brought only the pound which had been entrusted to him.<\/p>\n

To the one who had gained ten pounds the master gave authority to reign over ten cities of his kingdom; upon the one having gained five, the honor of reigning over five cities was conferred; but to the one who did nothing, even the pound which had been entrusted to him was given to the servant who had gained ten–hence this one had additional honor. The nobleman cast the slothful servant out of his employ. Having announced the rewards which the faithful servants would receive, the nobleman dealt drastically with his enemies–slaying them.<\/p>\n

Though the parable ends with this event, manifestly we are to conclude that the nobleman, having performed the first duties under his newly acquired authority–the removal of all possibility of revolt–goes on to inaugurate his government and grant to the faithful servants the privilege of reigning over various cities in his kingdom. Furthermore the parable demands that we understand that the nobleman reigns over a kingdom in the very place where his enemies have been.<\/p>\n

The historical setting: The similarity between the parable and the circumstances connected with Herod the Great’s obtaining from the Roman emperor the right to reign over Judaea suggests the strong probability that Jesus used that historical occurrence to illustrate the events connected with his going back to Heaven to receive the kingdom and return. Familiarity with the narrative as contained in Josephus will throw this parable into bold relief. What were the circumstances?<\/p>\n

Herod the Great, being part Jew and part Idumean, was very obnoxious to the Jews. Nevertheless he was ambitious to reign over the land of Israel. He was a shrewd, conniving politician who left no stone unturned in order to accomplish his ends; hence at a time which seemed to promise him the possibility of reigning over the Jews, he began negotiations with the Roman Caesar to obtain the power. In due course of time he felt that it was necessary for him to make a journey to Rome for a personal conference with the emperor.<\/p>\n

Upon his leaving, the Jewish authorities immediately sent a delegation to Rome, protesting against Herod’s appointment as a puppet king over the nation. But finally, after much diplomatic parley and political intrigue, Herod was authorized to become king of the Jewish nation.<\/p>\n

Of course, before he made his journey he turned all of his property over to his servants. Then, having obtained the right to rule, he returned to Judaea, destroyed all his leading opponents, inaugurated his regime and conferred upon his faithful servants positions of honor and trust.<\/p>\n

The prophetic import: This incident of the past was, doubtless, familiar to the multitudes of people to whom Jesus spoke. Of course, He omitted from His parable the intriguing and the diplomatic maneuvers of the original story. He built it upon the general outline of the circumstances with which the audience was familiar.<\/p>\n

Jesus‘ design in speaking this parable was to show them that, though He was going to Jerusalem, He would be opposed by the authorities; He would be forced to leave this earth and return to Heaven in order to receive the kingdom; the kingdom, therefore, for which they were in expectation would not be established at that time. Eventually He will receive it from a higher authority than the Jerusalem hierarchy and will establish it upon the earth, as is self-evident. When He does receive the kingdom, the servants–the Christians–will be given positions of glory, authority and power in that reign.<\/p>\n

 <\/p>\n

A Close Look at the Details
\n<\/span><\/center><\/p>\n

In order that we may see that the outline of events as set forth in the preceding paragraphs is correct, we must notice every item of the parable.<\/span><\/p>\n

The nobleman stands out prominently in the illustrative story. This man, being unacceptable to the citizens of the country, leaves home and goes to a far country to receive authority to reign in his homeland. Obviously, this nobleman is none other than the Lord Jesus Christ, who spoke this parable.<\/p>\n

Since the people thought that He would be accepted by the authorities upon His arrival in Jerusalem, the multitudes felt that certainly the leaders there would be in favor of our Lord’s reigning and would join Him in throwing off the Roman yoke. To correct this erroneous impression He spoke of Himself simply as a nobleman who was desirous of reigning but who was to be rejected by the leaders. About this position I do not think there can be any doubt.<\/p>\n

The far country to which the nobleman went undoubtedly is Heaven. Where „the Heaven of heavens“ is, no one can say, but there is some place in the universe which can be called „the immediate presence of God.“<\/p>\n

It is true that He is an all-pervading Spirit–the omnipresent One. At the same time the Scriptures speak of the throne of God in Heaven, so we are to conclude that there is some place in the universe where God is, in a special and individual sense.<\/p>\n

From the facts of the parable then, it is evident that this far country to which the nobleman goes is the place which is called the immediate presence of God.<\/p>\n

The servants: As Herod delivered to his servants his property and goods with the charge that they should look after his interests, so our Lord has servants whom He has appointed to look after His interests and manage His work during His absence.<\/p>\n

From His many disciples He chose twelve to be apostles. They were given instructions on how to carry on His work. According to the Gospel records and also the first chapter of Acts, we see that they were to tarry in Jerusalem until the Spirit of God should come upon them. Then they were to begin their ministry of testimony to the saving power and grace of the Lord Jesus. Eleven were faithful to their charge.<\/p>\n

The responsibility connected with the work of the kingdom they entrusted to others–to the succeeding generations. The Apostle Paul urged Timothy, saying, „And the things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also“ (2 Tim. 2:3). From these facts it is evident that Christian’s today are the „servants“ of the parable as well as the Christians of the first generation and the intervening centuries.<\/p>\n

The servants at work: As in the parable, so in that which is signified by it. Some of the servants were faithful, whereas one was not. Some servants are more diligent and faithful than others. Thus it is with Christians of all centuries; some realize their responsibilities and are faithful one hundred percent to the absent Lord, whereas there are others who are real, genuine servants but who do not realize the responsibilities resting upon them.<\/p>\n

All of the servants are placed on the same footing. This parable differs from that of the talents, in which the talents were delivered to each one according to his various abilities. Not so with the parable of the pounds. Each is given a pound and is expected to be faithful and to gain ten pounds.<\/p>\n

I am on the same footing with any other Christian, regardless of whether or not he is engaged in the ministry. All I have is one pound; all anyone has is one pound. Each is expected to use that which he has, to be faithful one hundred percent. Our Lord revealed the fact that some would thus feel their responsibility and discharge their obligations, whereas others would not be so diligent.<\/p>\n

Many Christians do not take their Christianity seriously. They are excellent people, but they do not see the importance of living for God seven days out of each week and working for Him.<\/p>\n

Each man is to be rewarded according to his work. In this life a man can labor and store up treasures for his son. Upon the death of the father his son enters into possession of his wealth, thus reaping what he has not sown.<\/p>\n

Not so in spiritual matters. The Lord will have a strict reckoning with every one of His servants. The reward which I receive in eternity will be determined by the actual work I have accomplished. What I do must result in permanent assets to the kingdom of God. This phase of the truth is set forth by the Apostle Paul in 1 Cor. 3.<\/p>\n

The only foundation upon which man can build is Christ Jesus. If I build thereupon wood, hay, stubble, they will be destroyed and I shall receive no reward for my efforts. On the other hand, if I place upon that one imperishable foundation gold, silver, precious stones, they will stand the test of fire and I shall receive a reward for my services. Let me emphasize that the Scriptures constantly stress the thought that each person will be rewarded according to his labors.<\/p>\n

The nobleman’s return: Having received the kingdom in the far country, he returns and has a reckoning with his servants. The wording of the promise here is such that we are to conclude that when the nobleman receives the kingdom, he returns immediately. He goes specifically to the far country to receive the kingdom. Having, accomplished his objective, Jesus says he returns.<\/p>\n

It would indeed be preposterous to think that he received the kingdom immediately upon his arrival in the far country and then waits a long time before returning. Such an idea does not fit into the context of the passage. The people were expecting the immediate appearance of the kingdom of God. To correct this expectancy our Lord said that the case would be exactly the opposite. The nobleman must go into the far country to get the kingdom. His use of the words, „far country,“ naturally indicated to the minds of the multitude that it would be some time before he would receive the kingdom. His statement, „When he was come back again, having received the kingdom,“ carries the obvious truth that upon receiving the authority to reign, he returns. This same thought is set forth in Dan. 7:13, 14. In this passage we see „one like unto a son of man“ ushered into the presence of „the ancient of days,“ who is sitting upon the throne. To Him is granted an everlasting, worldwide kingdom. But the question arises, When is „the one like unto a son of man,“ who is none other than the Lord Jesus Christ, brought into the presence of the „Ancient of Days“?<\/p>\n

This question can be answered only by a study of the preceding vision found in vss. 9-12. In this passage we see the Ancient of Days seated upon the throne of judgment and pronouncing a decision against the last world emperor who will be, at the time, hurling blasphemies and defiance against God Almighty. After this decision is rendered by the Judge of the supreme court of the universe, then and only then is this one „like unto a son of man“ brought into the courtroom, attended by many angels. At that time He receives the right to reign upon the earth.<\/p>\n

In view of all these facts, it is abundantly evident that the Son of man will not receive the right to reign until the Ancient of Days sits upon the throne of judgment in Heaven and renders the decision against the last world emperor. When He thus receives this authority, He returns to the earth to put into execution His rights and prerogatives as King of the world. This becomes immediately apparent when we study the explanation of the vision of Dan. 7 given by the angel in vss. 15-28.<\/p>\n

The servants rewarded: When Herod returned from Rome, he suppressed all possibility of revolt, established his authority over Palestine and conferred upon his faithful servants positions of dignity, honor and authority. So will it be with our Lord. When He returns to this earth and ascends the throne of David on Mount Zion, He will allot to His faithful servants their positions of reigning with Him–each according to his work and faithfulness.<\/p>\n

 <\/p>\n

The Golden Era to Come
\n<\/span><\/center><\/p>\n

We have already seen that at the Rapture of the Church the saints are caught up to be with the Lord and that they will be rewarded when they come before the judgment seat of Christ. Finally, the Lord comes to the earth at the end of the Tribulation and slays all of His enemies and sets up His worldwide reign of righteousness and peace.<\/span><\/p>\n

In order that there might be such a reign of righteousness upon the earth when everyone receives a just deal, those who administer the affairs of government must be absolutely righteous in the strict sense of the term. According to the teaching of this and other passages, those who have been regenerated, saved and redeemed will reign with our Lord and will administer this glorious Millennial government among the peoples of the earth. This golden era is the one of which God has spoken through the various prophets and the one for which the world is yearning. May it speedily come!<\/p>\n

 <\/p>\n

\n

 <\/p>\n

weiter<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

REWARDING OF THE SAINTS Chapter 19 Unless the distinction which exists between salvation and rewards is clearly defined, much confusion results. So it becomes necessary at the beginning of this discussion to analyze very clearly the Scriptural teaching on both these subjects. Salvation: Men are saved by the grace of God through faith upon the … <\/p>\n

\u201eFuture Events Revealed\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1263","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1263","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=1263"}],"version-history":[{"count":3,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1263\/revisions"}],"predecessor-version":[{"id":1274,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1263\/revisions\/1274"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1263"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1263"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1263"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}