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"A certain Nobleman went into a far country to receive for Himself a Kingdom, and to return." Luke 19:12

With remarkable perversity many of the Lord's dear people in studying the Bible have read into it the very reverse of what it plainly declares. Our text is an illustration along this line. Our Lord is here presented as a Nobleman, the heir of the Kingdom, going to Heaven, there to be invested with the real authority and power of Divine sanction, and then to return again to establish his authority among men, to put down all unrighteousness and sin, to lift up the poor and the needy and to grant the blessings of a reign of righteousness to all the families of the earth.

The statement of the parable that the Nobleman went into a far country was evidently intended to show that His return should not be looked for speedily, and that He will not take possession of His Kingdom until His return. How strange, then, that it should have become a generally accepted view among the Lord's followers that He set up His Kingdom at His First Advent; that He has been reigning ever since; that ultimately His Kingdom will conquer the world by converting it to loyalty to Him, and that His Second Advent will not be for the purpose of setting up His Kingdom, but to see how well that Kingdom has prospered during "His absence, and to wind up matters and burn up" the earth! When we compare this general view with the statement of this parable, how inconsistent it seems!

More than this, it is contrary to all the facts as we know them! Our Lord did not set up His Kingdom at His First Advent. At that time, however, He declared that ultimately He would be the King, and that when He would set up the Throne of His glory His faithful followers would be sitting with Him on His Throne. (Revelation 3:21) Again He says, "When the Son of man shall come in His glory, and all His holy angels with Him, then shall He sit upon the Throne of His glory." (Matthew 25:31) But who will say that this has been accomplished? Where is the Throne of Glory? What evidence have we of its establishment? Where is the reign of righteousness? What conquering of the world has been accomplished in eighteen centuries?

We are not disputing that all who are the Lord's consecrated people recognize the Lord Jesus as their King; what we are disputing is that He is the King of the world, "King of kings and Lord of lords." He is yet to occupy that position, and to Him ultimately every knee must bow and every tongue confess. (Phil. 2:911) But no sane person surely would contend that this is true at the present time, or that it has ever been true in the past. Let us not deceive ourselves. These erroneous views have never come to pass. The Divine purpose will be accomplished, and the more clearly and truthfully we discern this fact the greater will be our blessing, and our growth in knowledge and in the fruit of accompanying obedience.

He must be mentally blind who cannot see that the god or ruler of this world, this present Age, is the Adversary, and not Immanuel. Indeed, whoever believes in the ultimate conversion of the world after noting that the number of the heathen without a knowledge of God is twice as great as a century ago, notwithstanding the fact that that was a century of intense missionary zeal, must be very obtuse! Who would suppose that the converting even of 1,200,000,000 of humanity to the mental, moral and physical condition of the 400,000,000 of so-called Christians would signify that God's will would then be done on earth as it is done in Heavens

"GOD IS HIS OWN INTERPRETER"

The context of this parable should be read also. In the preceding verse we are told that one object In giving the parable was to correct a misapprehension in the minds of the disciples and the public, "Because He was nigh to Jerusalem and because many thought that the Kingdom of God would be immediately manifested." The object of the parable was to show that the Kingdom of God would not be manifested immediately, but that a long time would intervene during which the King would be in the "far country," receiving His investiture of office. The parable was not written to indicate that our Lord's Kingdom would be merely a spiritual reign of grace in the hearts of His people; in fact, no thought of this kind is contained in it. On the contrary, the Kingdom thought is in it to the fullest degree, with the other thought that there would be a long interim between that time and the Kingdom's establishment, and that during the interim the Lord and His Kingdom would be represented amongst men by those who were faithful to Him, "His own servants."

It should also be noted that to these servants were committed some of their Master's treasures; and that they were to occupy until He should come, meantime showing their loyalty as His servants by the degree of their activity in His interests. In this there is no suggestion that when the servants should die they would go to that "far country" to be with their King, and there receive their reward for well-doing or ill-doing. The very opposite is taught; namely, that there would be no rewarding of any of the servants until the return of the King. Then He will call for His own servants and reckon with them, rewarding some and reproving others, according to their faithfulness. We should note that this is in accord with the entire teaching of the Bible. It was our Master Himself who said, "No man hath ascended to heaven, save He who came down from heaven, even the Son of Man." John 3:13

It was the Apostle Peter who incidentally remarked, "David is not ascended to the heavens," but that "his sepulcher is with us." (Acts 2 :29-34) Again, when speaking of His going away, our Lord said to the Jews, "Whither I go, ye cannot come." John 7:34) Again, He said to his disciples, "A little while, and ye shall not see Me; and again, a little while, and ye shall see Me, because I go to the Father." John 16:16) And so all the Scriptures point to the fact that our Lord's rewards are to be dispensed at His Second Coming, but not before. We read, "Henceforth there is laid up for me a crown of righteousness which the Lord, the righteous Judge, shall give me at that Day; and not unto me only, but unto all those who love His appearing." (2 Timothy 4:8) Again, "Behold, I come quickly; and My reward is with Me, to give every man according as his works shall be." (Revelation 22:12) And again our

Lord's words to His followers when He was leaving them, "Now ye are fearful, because I said unto you I go unto My Father." (John 16:5, 6, paraphrased) "And if I go, I will come again and receive you unto Myself; that where I am, there ye may be also." John 14:3

Error has so beclouded this clear statement that many have received the impression that Jesus comes again every time one of His faithful followers dies. According to this theory, the Second Coming of Christ would be a very indefinite matter; indeed, if His followers died but one a day, it would signify that His

Second Advent would occur all the time, every day; and thus the enor makes the whole teaching of the Scriptures on this subject worse than meaninglessconfusion. And such is the very effect; for we notice everywhere amongst Christian people that instead of knowing what they believe and why they believe it, and resting their hearts upon the precious promises of God's Word, confusion prevails. Then "higher criticism" steps in and persuades the confused ones that the Bible is not the Word of God, but they have been hoaxed for centuries. Thus it overthrows their faith and stumbles them into a more refined form of infidelity than that which had prevailed, but which is nevertheless unbelief, a condition in which they are without God and have no hope in the world, no "Anchor to their souls, sure and steadfast within the veil." Ephesians 2:12; Hebrews 6:19, 20

"CALLED HIS OWN SERVANTS"

Notice the order of procedure in the parable: The first work of the King on coming into His dominion is not to deal with the public in general, or even with His enemies; but as we read He will call first for His own servants and reckon with them. This makes evident the fact that at first the Kingdom of Christ will not be generally recognized by mankind. Its power and great glory will be present, but will be hidden from them because it will be spiritual-not visible to mortal eyes except as revealed through human channels and agencies. Our Lord Himself, a glorious spirit Being, and His holy angels with Him, also spirit beings, will be invisible to mankind; even as He declared to the Pharisees, "The Kingdom of God cometh not with observation [outward show, display]. Neither shall ye say Lo, beret or, lo, there! for the Kingdom of God shall be in the midst of you" (Luke 17:20, 21); everywhere present though nowhere seen; present in power, though hidden from view, revealed by its operations and through its servants, but not to natural sight.

In our understanding of things we have now (for nearly forty years) been living in the days of the presence of the Son of Man, in the time when He is calling for His servants and reckoning with them, preparatory to His dealing with the world in general. The thought is Scripturally based, although this is not the proper time for discussing the proofs that this is so. Many of you have these Scriptural proofs; others can obtain them if desirous to do so. This thought is properly a very impressive one to all who receive it-very stimulating and very energizing, one well calculated to awaken us from slothfulness and slumber, and to stimulate us to activity. Some, we understand, have already rendered their accounts and passed beyond the veil. The remainder of us should feel deeply in earnest to use present opportunities for the increase of the Master's goods committed to our care.

THE "POUND" OF THE PARABLE

It will be noted that each one of the servants in this parable received the same amount of money. Each was to be a steward and do his best with the amount at his disposal. In seeking the significance of the "pound" we must bear these facts in mind; for this parable differs, in this respect, from the parable of the talents, in which the division was unequal-"To every man according to his several ability." (Matthew 25:16) The pound, therefore, must signify something which is common to all alike, yet which all will not be able to use to the same advantage; for it will be noticed that the Lord gave similar words to approval to the one whose pound increased to five, and the one whose pound increased to ten. Both were called good servants. They evidently had different talents, different abilities for the successful use of the money intrusted to their care.

We cannot say that the pound represents the Holy Spirit; for though the latter is given to every consecrated one, we remember the Apostle's word that a measure of the Spirit is given to every man to profit withal (1 Corinthians 12:7); but not the same measure, for all do not have the same capacity. Our Lord received the Holy Spirit without measure; because of His perfection He had the full capacity. We each receive the Holy Spirit according to our capacity; and the capacity may be increased as we grow in grace, knowledge and loving zeal. Neither could the pound represent faith, for the Lord's people, differently constituted, are not all able to exercise the same degree of faith at the beginning and subsequently. Neither could it represent money, for the Lord's people do not each have the same amount of money committed to their care.

The one gift of God which suggests itself to us as being represented by the pound is our justification, which is full, free, complete to every man. The one who has the fewest talents and who is the most degraded, being justified by faith, is reckoned as perfect. The one having more talents, more abilities, and few imperfections still needs the justification, and by it is merely reckoned perfect. This justification was given to us when we first became the Lord's servants, when we first fled from sin and laid hold upon His righteousness and forgiveness. This justification became the basis of our sacrifice; through it we had something to offer to the Lord-our justified selves, our bodies. These the Lord accepted and constituted us new creatures by the begetting of His Holy Spirit.

Our justification, however, did not cease when we were begotten of the Holy Spirit, but still persists. We still need the covering or merit of our Lord's imputed righteousness to make acceptable to Him anything that we may do in His service. Hence, in the parable it is represented that when taking His journey afar, the "nobleman" committed a pound to each of his servants, saying, "Occupy till I come." The fulfillment of this seems to be that our Lord says to us, whoever we are and whenever we become His disciples: Take that which My blood has justified and made acceptable, and which you have in sacrifice presented to Meyour mortal bodies-take these and use them in My service until I come and reckon with you. According to your use of these mortal bodies and their various talents and powers in My service will be My approval at My coming, and your reward shall be proportionate.

At His Second Coming all these are to have their reward. The parable is merely illustrative, mentioning the one who made no increase, the one who multiplied his talent five times and the one who multiplied his ten times. But in actual experience we understand the matter will be different, to the extent that some will multiply their talents eight or nine, seven or six, four or three times, or twice, and still be approved by the Master, if they have done what they could, if they have used their talents to their best judgment of what would be honoring to Him. St. Paul we may suppose to have been one of the most faithful of all the Lord's followers. Perhaps he would be represented by the one who increased his pounds to ten. St. John and St. Peter were evidently not much behind in their activities and zeal, but it is not for us to judge who have been the most faithful of all the Lord's followers. The Lord, who knoweth the heart, will decide the matter in due time, and all who have the proper spirit will rejoice with those who do rejoice and mourn with those who mourn.

"LAID UP IN A NAPKIN"

One of the servants returned to his Master the pound exactly as he had received it. He had carefully laid it away, too much afraid to use it; in fact, he did not have zeal enough to use it. The King was displeased with him, and we fear that he represented quite a large class of the Lord's servants who, having been justified through faith, have made a consecration of their all to the Lord and to His service and who are seeking to live merely in a justified condition and are not striving to use the time, influence and opportunity in the service of the Truth.

This servant had more fear than love, and the fear hindered his usefulness. Perhaps he represents a class whose love for the Lord has been greatly marred by reason of the false teachings and "doctrines of devils," which so egregiously misrepresent Him. He was reproved by his Master and dismissed from being a servant with the others, and his pound was taken from him. Not having sacrificed his humanity, his earthly interest, he would now henceforth find no opportunity for sacrificing. The additional opportunities, favors, privileges, would be granted to the one who had most thoroughly demonstrated his love and zeal. But what was done to this servant who hid the Lord's money in a napkin, and kept it instead of using it? Are we told that he was sent into eternal torment? Not a word of itl His loss was a heavy one, however; he failed to enter into the privileges and blessings of the faithful servants; that failure would be punishment enough for him.

Let us notice the rewards given to the faithful servants: To the one of ten talents it was said, "Have thou dominion over ten cities"; to the one of five talents it was said, "Have thou dominion over five cities." What does this mean? Is such a reward at all in harmony with the ordinary expectation of Christendom that at our Lord's Second Coming the world will be burned up? If so, what is meant by these five cities and ten cities? Most evidently Christendom is astray and this record is quite right. The thought is consistent with the entire parable. The Lord of the parable returns, invested with Kingly authority, to take possession of His dominion, to rule it, to bless it by a reign of righteousness, to uplift all who will manifest their loyalty to Him and to righteous principles, and to chasten and correct all who have sympathy with wrong principles, and who are His enemies, and ultimately to destroy them if they continue in their wrong attitude.

These "servants" represent the Apostles and those who have believed on the Lord through them throughout this Gospel Age. To all of these the promise was made, "To him that overcometh will I grant to sit with Me in My throne" (Revelation S:21) All of this sanctified class, therefore, shall be granted a share with the King of kings and Lord of lords in His putting down sin and overthrowing death and raising up humanity out of this condition to harmony with God and eternal life-to the extent that they are willing to avail themselves of these privileges.

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