Class 37*37-5- Book «// \J PRESEHTCD liv /^/3 FRANCIS B. HARRIS AGED 82 YEARS JAN. 7, 1913 ■* THE Kingdom of God and the Kingdom of the Heavens as seen in the Illustrations of the Parables of our Lord Jesus Christ setting forth the Resurrection of the Dead and the Work of the Future Life to its Consummation in Glory REVISED EDITION BY FRANCIS B. HARRIS Salem, Oregon 1913 * * BTzns ■ Hz /?/3 N. D. ELLIOTT, PRINTER SALEM, OREGON 1913 ° 4 * « mi Contents IN MATTHEW Parable ««re 1. The Sower - 14 2. The Wheat and Tares 19 3. The Mustard Seed ----- 24 4. The Hidden Leaven 27 5. The Hidden Treasure - - - - - 30 6. The Hidden Pearl 34 7. The Draw Net 38 8. The Householder's New and Old Things - 41 9. The What Defileth 44 10. The Trespass Brother 46 11. The Compassionate King ... 50 12. The Laborers in the Vineyard - - 56 13. The Two Sons 61 14. The Wicked Husbandmen . ... 66 15. The Son's Marriage 73 16. The Good Man and Thief - - - - 79 17. The Ten Virgins 84 18. The Talents Five, Three and Two - - 92 19. The Sheep and Goats ----- 97 IN MARK 2. The Blade, Ear and Full Corn 105 6. The Fig Tree Leaves 109 4 CONTENTS IN LUKE 2. The Good Samaritan 115 3. The Importuning Friend - 119 4. The Kingdom of Devils (Demons) - - 124 5. The Sign of Jonah 127 6. The Hidden Candle ----- 132 7. The Rich Man Who Was a Fool - - - 137 8. The Lord's Return From His Wedding - 143 9. The Five in One House ----- 148 10. The Agreeing With Thy Adversary - - 155 11. The Barren Fig Tree 160 12. The Loosed Ox or Ass to Drink - - - 164 14. The Closed Door 169 15. The Ass or Ox in a Pit - - - - 174 16. The Invitation to a Feast - - - - 178 17. The Feast for the Poor - - - 182 18. The Great Supper 187 19. The Lost Sheep 192 20. The Lost Coin 198 21. The Lost Son (Prodigal) ... 203 22. The Unjust Steward ----- 208 23. The Rich Man and Lazarus - - - 212 24. The Plowing or Feeding Servant - - - 228 25. The Unjust Judge 232 26. The Pharisee and Publican - 240 27. The Ten Servants and Ten Pounds - - 248 29. The Fig Tree and all Other Trees - - - 259 EXPLANATION Explanation First: The heavy Black Words are for em- phasis, to make them Expressive, Forcible and Strong. Second: The Capitals used in the body of the work are for Personification; To Personal- ize; To Represenl inanimate objects as possess ing the Attributes of Persons. Third: The Scripture references are nu- merous. They arc selected by the Author wit li a great deal of personal Labor and Care, and he would earnestly recommend the reader, after reading the booh through, to go over it again, and Carefully and Prayerfully examine each reference to get the Bible thought, and com- pare it with the thought of the Author of the Book, and judge for himself, as God holds each one responsible for their Faith and Works. Jas. 2:17-21. BIBLE CHRONOLOGY £■ -8 c c w < 3 UOI1BS -uadsiQ 3;ia3uv io uBiAniapt^uy d 3C CO 00 ^ (M C^ c^ BQ r T* M ec s !M ^ > g*3* ea v, Q *• 2 «-, • -a S^ "■.S^c S>>d 2 *- b * "5 ca w v S S * 15 17.-\7M; UB(j «>1* ,jgp»d V. : ■I TOte ." J l^ 4»"i->1* i wh •K)JM S9 qBll«W W OJ UOJB !A - ,; !'-'(I ".I. 81 ^ '-. US „ _ 0) ^ g> * gg J2 o +-> c~ a) X) «*H s -2 o o C/3 be ,. c j> c U5 *Q — ■ •B rj _o h c d c a; i- > 00 a a • - • - B H ■as E • ■ c „ o V 'w x •i I 2 C £ el Z ^ s I- T. S| ■J b c n Wtf.2o °~! °5 bcQ rS S CO 0) 11 eath John 3' CO Acts CO . 1-1 1 £- 3 «dlri OH ££ s ■§ *» c3 CD 03 b _c 5 oa P 3 s a i © < a c "in "« w "2 o "3 03 a) C S3 W -t-> 'bo 0> PQ a en CD i-a 3 m 0) t-3 3 £ CD O IS <3 O O < O BIBLE CHRONOLOGY <4H te-n O «0 • C «u S3 OB a < a oa h CO «t-i o Is fa h co e« O >» « en 3 i-s b CD 3 03 s >» 00 years of Millennium o Papacy Reign, lereafter manv wise one shall partly understan CO *>> u ce P, a Ou, 9 ■5 »- o g years of great blessings t the Bible student. Dan. 12:1 years of blessed Bible study John 5:39; Acts 17:11 obable Israel's Resurrectio Eze. 37:11-14 Probable Resurrection of th Dead. John 5:28-29; I. Cor. 15:21- End of the second World. II. Pet. 3:10-13 o H o co •>* -^ Oui •6S-9S:SZ -W2W '-U-L-0S SBf IS8 Bioy '9Z6I <*» 01 U104J -sjBaX Qg8T suonnoaeaaj a uoiinmsax a ..'eiqnoax( s,|aejsj) B.qooBf joaiuix,, aiqsqojj s pi jo m »m Q | 8 | | §5 S S 3 S uS 00 tr- 00 00 OS Oi 00 < CO io U3 S 1 93 OS O C5 o o o CO CO CD o •< ^ ■«* IO kO w 3 5?* t3 « \& is !Sji WQ §3 2- OU S o ^2 o ** '§ «* o < o a. — <3 < BIBLE CHRONOLOGY _J A T3 "O >> • 0» CV ItJ'Ssfl . C n T3 c f— i *- £ §,s §*«.££ ca-c w 2^3 o ■« a, ^ c > a'-r'f J:~ „-* £-2 co » 0> CO ^ g-gfl co £~ a) x: fiwa S &• ° i* T3 bf 'C cJ^.S >, - C U c u *- rt <-' i* ■ . ~ o.2 g - 1 3 J t* g 55 Om.c o 1 O '." U 'fi = ^~-; » § 2 » T! -;• a, U . ih ~ * — c bi id jy u ■ a p'cq od i --• a» «- --T3 ^ TI 3 u, eO.b-^ - -0>C5 -"-> *? cv o c . It: cu - -f a, a; bc,c •*>tJ o o W C mC«30! "l^Xr'^-t^MO-f-C^ o S . en cs *j C co >> CO c PYRAMIDAL DESIGN OF THE MILLENNIAL AGE AND THE AGES TO COME Col. 1:25-27 CONSECRATED HUMAN BEINGS ARE BEGOTTEN SPIRIT BEINGS DURING DEATH: THEN AFTER THIS LIFE, ARE BORN / / VTHE UNPARDONABLE SIN OR SECOND DEATH CLASS OR GOATS \q/ MATTI2:3I, 25 26; HEB.fe-4-fe; 10 26-29 Study this Pyramid Carefully and Prayerfully CONSUMMATION OF THE PLAN OF REDEMPTION OF MEN AND ANGELS Eph. 2:6-7; 2:6, 21 PREFACE Preface The Author acknowledges the weakness of his pen, the frailty of his flesh, and the depravity of his human aature for the great task before aim. II** assumes thai *'<"! is the Creator of all things ami rules over Hit- works of his hands, llis attributes arc all-powerful, all-seeing, all- wise, a)l-loving, all-just, all-merciful, and all-truthful. The Bible Bets forth three worlds. "The world thai then was," "This presenl evil world.*' ami "the world to come." "The world that wa8" ended with the I'l I. And its conditions ami arrangements were destroyed by water. It had a heavens or governmental order, and was ruled by Men and Angels. It is called the "disposition of Angels." Acts 7:53. The world since the Flood, and what now is. will end at our Lord's second Advent. Ami its Conditions and Ar- rangements will be destroyed by fire. The Earth was not destroyed by the flood, neither will it be destroyed by the fire. The Earth abide) It forever. This also has a heavens. and is ruled by fallen men and fallen angels. This world is divided into two dispensations, the Jewish and (ientile Ages. The ''world to come" will continue a thousand years. It will be a renewed heavens and earth "wherein dwelleth righteousness." It has also a heavens, and will be ruled by our Lord and his church, and by the Holy Angels. These three worlds will continue 7.000 years. All beings, men and angels, who can stand the trial judgment of the third •'Heavens," will be granted ever- lasting life on either of three plains of future existence. A heavenly Immortal Divine Nature plain; or on the 12 PREFACE Angelic Spiritual plain; for angels, or on an Earthly perfect human plain for men — the Race. This book designates the worlds by several names. The first is called Dispensation or Age, Antediluvian or An- gelic age, etc. The Second is called this Age, this dis- pensation, this present evil world; and that part of it before our Lord's first advent is called the Jewish or Law Age or dispensation, etc. The Author aims at all times to take God's standpoint from the Scriptures. God will defend the Scriptures. We trust them implicitly. He regards the Resurrection of the dead, as the Key to the understanding of the word of God — the Scriptures — the Old and New Testaments. And the Author has tried to turn this Key (the Resurrection) on every page of his work, as the true Bible thought. It is what God has "kept secret from the foundation of the world, and now has revealed it through his Son to all na- tions, " so let no man speak light of them, or ignore them, by sophistry or otherwise. Matt. 13 :35 ; Rom. 16 :25-26. The meaning of these Parables is drawn largely from the thoughts expressed by our Lord in the verses preced- ing most of the parables; especially in Luke's Gospel. The location of the scenes of the parables is fixed by the teachings of each parable's Preface. Then the parable itself shows the drift of Jesus' thoughts. Death is assumed as the Bible penalty for Sin, and not eternal consciousness of pain or torture. Death runs as a great River between the two (the second world, and the one to come). All mankind have fallen and are falling in this river, since God said "dying thou shalt die" for your disobedience. All would have remained in death for- ever; but God sent Jesus to die for Sin, and, then he raised him from death, and thus he has given assurance to all men (the Race to a resurrection) in that he raised him (Jesus) from the dead. Acts 17 :31. Now Christ must come again, and all the dead must be raised and a universal kingdom of righteousness must be established for at least one thousand years ; to give a fair and full opportunity to every individual, to hear and know the Gospel of righteousness, in order to receive its blessings, and to honor God and make him merciful and just, and the justifier of every one believing in him. The Author assumes from the Bible that the future life (Zoe — Greek) is secured by resurrection only. Paul says, PREFACE U if there is no resurrection there is no future life 'I Cor. 15:13-19, 21-22). The Author seeks to show tins by cur Lord's Parables in Matthew and Luke, and by a Large number of Scripture quotations, bearing <>n the res u rree- tion of the dead. Without a resurrection of the dead, the large majority of these passages are meaningless. But by a resurrection they are all plain, philosophical, reason- able, and scientific The true Bible religion is a Bcience. It is the science of the sciences. The Christian Science Creed to the Contrary notwithstanding. The Author pleads with the Bible student to give his hook a careful and prayerful reading, and if he or she does not see and understand the Bible as the writer does, let him or her take the objections to the Lord in prayer and supplications that he or she may be led into the "true light" that some future day is to "lighten every man that is horn into the world" — "the world thai QOW is." John 1:9; II Pet. 3:7. It may seem that the Author has made too much of the Resurrection. It is the keynote running all through the Scriptures, and the Author has made it the keynote of this hook. The reason is: This fundamental Doctrine is made of hid little or no account by the ministry of Cod's word, propagating the idea that death is simply passing into a greater life, and simply the body dies. The Scrip- tures nowhere say the body dies. The writer recognises that a few passages seem to favor the death of the body; But by a careful searching of the original Greek and Hebrew Scriptures, it is plain to every candid mind that our Common version (King James') is in many words er- roneously translated ; growing out of the philosophy of some ancient Greek Infidel writer. It is the truth we want, irrespective of creed or crit- icism. So this Book is sent out to the reading public ; if possi- ble to lead some thinking Christians, and Bible students of all classes into the truth; the Bible truth, and nothing but the truth, so help me God. Such is the prayer, dear reader, of vour humble servant. F. B. HARRIS, Salem, Oregon. March, 1913. 14 THE SOWER Parables in Matthew 1. PARABLE OF THE SOWEjR. Matt* 13 :3-8 ; Mark 4 : 3-8 ; Luke 8 :5-8. Explained by Jesus for Our Guide. Matt. 13:14-23; Mark 4:14-20; Luke 8:11-15. Glossary. The Scene of this parable is laid in all of the three dis- pensations, from Adam to the end of Christ's first thou- sand years' reign on the earth, after his second Advent. Rev. 14:6-7. a. "Behold a Sower." Represents any one of God's servants. Psa. 60:36; Eccle. 11-6: Tsa. 32:20. • Our Lord here commenced His teachings to the people in parables and dark sayings, because "seeing they see not. and hearing they hear not, neither do they under- stand" (Matt. 13 :13V And in the 15th verse He gives the reason. And He quotes the Prophet Isaiah, 6:0, to prove that he in his first advent was not to instruct them so that they should understand. The same with Isaiah in his instructions to Israel. Neither of them were to teach so the people could understand, else they would have taught differently, so that the people all could understand their teachings. It implies this dispensation, or the first com- ing of Our Lord, was to rescue the race of mankind from death — to die for Sin. nothing^more. and nothing less. But the next age or dispensation after the resurrection of all the dead (John 5:25-20\ they are all to be taught and in- structed to repent and be converted. Hence he taught them in parables, so they (the common people) could not see, hear, and understand with their hearts, and be con- verted ; and, in such a case, the Lord would be under obli- gations to pardon and heal them before the time. (Isa. 6 :10-11 : Matt. 13 :13-15). Then he explained the parable THE SOWER 15 to bis disciples hy themselves alone Y el they did not fully understand him. neither do any of his disciples understand him to this day, as they ought. Mark, and Luke also were with our Savior when In- uttered this parable, and heard his explanation. Mark 4:3-8, 14-20; Luke 8:5-8, 11-15. The glossary of this parable will be omitted m the para- bles of Mark and Luke And as be has given us an insight by his explanations of this and three other para- bles, h't us therefore by these instructions peep Into the parables in this Book, and see and Learn some of the mys- teries of our Lord's future kingdom, and also gain an entrance into the glories of that kingdom. b. "Went forth to Sow." "S 1" Represents Gospel truths of the kingdom. Psa. 67:6, 85:12-13; Luke 2:14. Mark says "the sower SOWeth the word." Mark" 4:14. Luke says "the seed is the word of Cod.*' Luke 8:11. Jesus in Matthew calls the word "the seed of the king- dom." In John 1:1-2 it is called "a God." Logos Creek. Paul says "the seed " is not many s Is. hut ' ' one s 1 " M which is Christ," or Chrisi seed. Gal. 3:16. To us then, the seed of the parable are truths and doctrines of the Bible. God has been giving us the seeds of truth all down the ageS. God al times, and in various ways told il to his servants and prophets, and they told it and had it written, and, in the last days God has spoken to us by his Son. Heb. 1 :l-2. God first made his plan of the ages known to our first parents in the Garden of Eden, immediately after they had broken Ids law by eating the forbidden fruit. He explained to the serpent by charging him with the evil deed of Adam's disobedience. The serpent deceiving Eve, by telling her the ft nit was good, and telling her she would not die. So he was a liar from the beginning. (John 8: 40-44). See also Gen. 3:1-6. There and then God told the serpent that his seed "lies" (John 8:44) should bruise her (Eve's) heel, and her seed "truth" sometime would bruise his head. Gen. 3:15. c "Some Seed fell by the wayside." Represents dull and ignorant hearers. Mark says our Lord said "these are they by the wayside, when they have heard, Satan cometh immediately and taketh away the word, that was sown in their hearts." Luke says "the devil taketh away the word out of their hearts." Psa. 146 :5-6 ; Jer. 31 :9-ll. 16 THE SOWER The "wayside" represents the margin of a beaten and callous heart or mind of the hearer of the word. Like a road alongside of a hard path through the prepared ground. Seed falling on such ground takes no moisture and cannot root, so is left to perish, if not otherwise dis- posed of. Psa. 126 :5 ; Eccle. 11 :6 ; Isa. 32 :20 ; Gal. 6 :7-8. d. "The Fowls (Birds) came and devoured them up." Represents Evil Spirits — Fallen Angels. Gen. 19:19; Judges 20:34; I John 4:1. Mark says "it was Satan" that did it. Luke says, "The Devil" (Deu. 28:38; Hos. 4:10; Hag. 1:6). These names represent the head of the fallen angels, who was the leader in the introduction of sin and death into the world. God permitting him to do it for some wise, and future good for the Angels, and the Race of men ; providing the angels as well as the race are penitent, and will reform; when the "great day" comes for the fallen Angels (Jude. 6) and when men have their stupor and blindness re- moved (Acts 28:27-28) and repent and believe the Gospel of the Kingdom. e. "Some fell upon stony ground where they had not much earth." Represents joyful but soon offended hear- ers. Jer. 31 :27 : Eze. 36 :8-1 1 ; Hos. 2 :23. Jesus says in bis explanation "that he that heareth the word and anon with jov receivetb it. yet be bath not root in himself: but endureth for a while : for when tribulation and persecution arisotb because of the word, by and by he is offended." Our Lord says in Mark. "They immedi- ately receivetb it with gladness, and after persecutions, are immediately offended." Luke says Jesus said, "in time of temptation they fall away." Since our Lord's first presence, and in every generation since, there have been "stony ground bearers." They run well for a while but the adversary in some wav at times, under certain circumstances, causes them to fall away and never return. This class of hearers "have received the grace of God in vain" (II Cor. 6 :1). For to have convic- tions of truth sufficiently to cause a person to turn to the Lord, and confess him, is a direct grace from God by his Spirit. So in the resurrection age, they will be dealth with as if they had never known the truth. Then in the resurrection age, when their stupor and dullness of hearing (Matt. 13:15) are removed (Heb. 5: 11-14), and they willingly receive the "word," they will THE SOWER 17 he able to receive the "strong meat" of the "word " early in "that day." Milk when Imrn. meat then when grown to manhood. f. "And wlifii the sim is up. they ware scorched, because they had no root, and they withered away." Represents as onr Lord said, "tribulation and persecution" wore the cause. See Lam. 5:5; Rom. 8:35; Rev. 2:22. By Marie, the same cause, and by Luke, "in time of temptation they fall away." Hut in the resurrect ion age frequent showers of blessings from the Holy Spirit, will enable these to come through tribulations and persecu- tions then, and wash their robes and make them white in the blood-life of the Lamb (Rev. 7:13-17). To wash a robe or any Other article in blood can never make it white or clean, hi all the .Jewish rites, where Mood was used for sacrificial cleansing of sins, it never made the article or person clean or white, hut it had to be afterwards washed in water. An article stained in blood, dipped in water and washed and exposed to sunliLdit would make it white and clean. Blood covers the sin. Water cleanses it (or person )and makes it white and clean. The Life is not in the blood, but it is in the sacrificed life that is represented in the blood. Blood represents a sacrifice. And a sacrificed life means pain and anguish and crying to the Soul. Hence the blood of the crucified life of Abel (the first sacrificed human life) "cried i<> God from the ground" (Gen. 4:10). So "without the shed- ding of blood, there is no remission" (Heh. 9:21-23). Hence in cleansing for sin. water must a ways follow blood (John 19:34; Eph. 5:26-27). Blood represents death. And water represents life. g. "And some fell among thorns, and the thorns sprunp up and choked them." Mark says. "The cares of this world, the deceitfulness of riches, and the lusts of other things entering in choked the word." Lake says "they were choked with cares and riches and pleasures, and so they bring no fruit to perfection." These represent worldlv hearers. The worldly and pleasure Christians. Mai. 1 :10 ; Matt. 16 :26 ; II Tim. 3 A ; Titus 3 :3. This class of hearers is a large one. They are honest and desire to live right, but are so easily cai-ried away with the ways of the world. These will go into death without any deeds of merit. h. "With cares and riches and pleasures of this life, and 18 THE SOWER bring no fruit to perfection. ' ' Represents Christians, who desire to mix the doctrines of the Kingdom, with the doc- trines of men. They are always learning and never come to a true knowledge of the truth. II Tim. 3:7-10; 1 Cor. 8 :l-2. i. "But others fell into good ground." Represents hon- esty. Isa. 30 :23 ; Zech. 8 :12 ; John 12 :24. Our Lord in Matthew says, "Is he that heareth the word and understandeth it ; which also heareth fruit Some an hundredfold, some sixty, some thirty." In Mark, he says, ' ' such as hear the word and receive it and bring forth fruit, some thirtyfold, some sixty, and some an hundred." (Mark 4:20). Luke has it "They which in an honest and good heart, having heard the word keep it, and hring forth fruit with patience. ' ' Luke 8 :15 ; Psa. 85 : 11-13. This class are those who receive the Bihle truths gladly, and proceed at once to appropriate the word in their own minds and hearts, and live that word in their lives, for the good of others and the advancement of pure religion in the world. j. "And brought forth fruit, some an hundredfold, some sixtyfold, and some thirtyfold." Represents, works of righteousness, and mercy. Lev. 27:16; 25:18-22; Psa. 126:5; Eccle. 11:1; Matt. 6:26. The, Jewish laws forbid sowing mixed seed; implying that the seeds would adulterate and destroy the purity of either grain. (Lev. 19:19; Jer. 2:20-22). And the Jews were not permited to mix cotton and Wool or Linen in their garments. (Lev. 19:19). Nor mix the diverse kinds of animals, or mankind. (Lev. 19 :19 ; Job 9 :20-24) . Implying such mixture would destroy the perfection of the race of mankind ; and for this cause God destroyed the mongrel race of Angelic and Human beings brought forth before the flood. He destroyed them utterly with the flood so they (the mongrels) will have no resurrection. (Gen. 6:1-7). All typifying that truth and error could not be mixed with- out injuring the truth. James says. ' ' a fountain could not bring forth at the same time sweet water and bitter." (Jam. 3:11). The thought is, we must not mix error with divine truth. "We all are naturally under the curse, and our minds and thoughts are debased, and scared, so when we would do good evil is always present. So it stands us. WHEAT AND TARES 19 in hand to be continually on guard. Ami to search the script uivs dilligently, and also pray earnestly for the guidance of the Holy Spirit, thai we may live as Dear the truth as is in our power, faithfully until death; then, win n we are awakened, !><• nearer the truth and our Lord, than when we first believed. Then we will bring forth some thirty, sixty, and perhaps some ;i hundredfold. This Glossary embraces the parables as outlined in the three Gospels, and when reading Mark's parables (Mark 4;3-8) "Tin' Sower" will be passed by. Ami the same will he observed when reading Luke's parables. The same rule will I bserved in Hie Parables <»f the Mustard Seed, ti'e Wicked Husbandman, the Hidden Leaven, ami What ros. Mo douhl the writers of the Gospels heard all " '•••! If»«i as our I ord uttered them, hut they viewed the fiospels of the Kingdom (Matt. 4:2.,^ from different standpoints po left out certain parables For the others to tell. Matthew ..iv.es ,-ill his. on the Kingdom of Heaven. The others passed a j] such, e\eept the parable of the "■■ 'ar I P I bv Luke 2. TK7- PARABLE OF THE WHEAT AND TARES. Matt. :3:24-30. Explained by Jesus (13:3643) for a guide; how to interpret all his parables. Glossary. The scene of this parable is laid in the Resurrection Age. a. "The Kingdom of Heaven is likened unto a man." Representing Christ and tho Church, as his body of this ago. Eccle. 11 :6 ; Jer. 24 -.7 ; T Cor. 3 : 6-8. "The Kingdom of Heaven" in tho original is "King- dom of the Heavens" — plural heavens. Meaning more than one literal heavens. Peter says there are three heavens. (II Pet. 3:6. 10. 13). Paul says, he was caught up to the third heaven. (TT Tor. 12:2"). And onr Lord in this parable (no doubt Hised the plural heavens. See Emphatic Diaglott. Hence there are three heavens and one earth. One heaven before the Flood, another since, and another yet to come. Our Lord and the Apostles -well understood this to be the case, after our Lord's full explanations. All of our Lord's parables are laid in scenery, in one 20 WHEAT AND TARES or more of these heavens. Each Heavens and Earth, means the same literal heavens and literal earth, bnt the order and arrangements of each will be entirely different from the one preceding it. This fact is distinctly observed in this dispensation and the dispensation preceding the Flood. Dispensation or Age. is often alternately used for the Kingdom, by the writer of this book. And sometimes Millennium is nsed. This parable begins in this present Dispensation, as far as seeding is Concerned. This seeding is for a wheat Harvest. It is the Christ seed. It is sown in this age. since our Lord's first advent, and in the heart and life of as many only as our Lord shall call. (Acts 2:39; Eph. 4:1-5). And this seed is harvested in the resurrection age, "It is sown in dishonor, and raised in glory; it is sown in weakness, it is raised in power; it is sown (in) a natural body, it is raised a spiritual body." (I Cor. 15: 42-44). The resurrection's heavens and earth is in time, the Lord's day of one thousand years' reign. b. "Which (who) sowed good seed," Represents, the good seed, is the product thereof, they are the children of the Kingdom — the divine truth "Sons of God." Mark 4:28-29; Rom. 9:8; I John 3:9. The good wheat seed is sown by Jesus Christ, his Apostles, and all true Disciples, during this age. Jesus in this age is recognized as "the son of man." In the next aare "the Son of God." This seed in the resurrection aere will bring a cop of children on the heavenlv phase of that kingdom. These children are those who have been begotten of* God (I John. 5:18) in this age. and born of the Spirit from the dead in the next asje (Col. 1 :18; Rom. 8:29; Rev. 1 :5). The Begetting will be after our human life is sacrificed in death (Rom. 12:1). c. "In his field." Represents the world of mankind. r ohn 1:29. 5:28-29; Heb. 2:9. The truth or Christ "seed" or "word" in the Greek is the Logos, and the seed meant here. And is sown since Pentecost (Acts 2:1-4L In the resurrection it will come up and grow and bear Wheat (Children). As wheat is the most valuable of all the grains, it is here used to illus- trate the most valuable class — a Spiritual Divine Class of Children, in the Lord's future kingdom. d. ' ' But while men slept his Enemy Came. ' ' Represents, WHEAT AND TAKKS B Satan, and the fallen Angels. Matt. 13:29; Psa. 36:12; Bev. 12:7-9. The Enemy is 11m- Devil, a Spirit being, once was Luci- fer i Is.i. 14:12-17). Be was onee the must important and valuable of all of God's creatures. "Son of the Morning." e. "And Sowed Tares among the wheat, and went his way." Represents the Tares product as the "children of the wicked one." Psa. 73:8; Jonah Id; Hosea 10:13; Eph. 6:12. The sowing in this field was done while his men "slept "' in death. In the resurrect ion. tares will grow and finally appear with the wheat, but will not be known, or noticed until near the harvest. Tares (Chess) look bo mueh like wheat while growing they are hard to deted i>\ passers by. Hut in the "harvest" (time) they will be known as "children of the wicked one," and classed with the Devil's Angels. (Rev. 12:9). The children of the King dom then, will also grow, first on milk, then on strong meat (Lev. 22:11; Psa. 104:27; .Matt. 24:45; Heh 5:14 and will develop into •"Sons of God 8 P8S. v <> : 11 ; Epli. 4:14-15; II These. 2:13; das. 1:18). The Tare children will be the most noted children of the wicked one — Spirit beings also. Satan and his allies are always op- posed to the truth seed, llet some of his children will be from wicked men, and with him, will be destroyed in the second Death I Rev. 20:10 . Hut evil seed sowing has always followed truth sowing all down the present dis- pensation. It is this evil, that God has permitted, for a wise pur- pose which we shall see when we reach the triumphs of truth in his kingdom. Then in the resurrection age. the Tares will grow with the Wheat, ami not be molested, but not allowed to dam- age the growth of the wheat for fear they be torn out. And yet the evil of that dispensation will be held in ab- solute subjection until the end of that age. Rev. 2:27, 12:17, 19:11-15. This present age is used in testing "his servants," to learn their ability (II Tim. 2:15) for the work of the res- urrection Dispensation (Luke 19:12-19). These servants will then be assigned, to receive the cultivation fruit as his, in the Avheat field, and they are begotten and born of the Spirit. These "servants" are from the earthly class (Luke 19:12-13) to serve then for the heavenly 22 WHEAT AND TARES class. Choose, dear reader, while you have the chance of the two classes, which shall be yours. f. "But when the blade was sprung up and brought forth fruit, then appeared the tares also." Represents two classes of Spiritual children in that Harvest. Isa. 4 :4-5, 5 :2-4 ; Matt. 3 :7-8. Both classes will appear early in that age, as the "blade," and appear as one class. The difference will be in the nature of the stock, and not in form or growth. The "Children of the wicked one" and "the Children" of the true kingdom, even in this age, are not distin- guished. God is the only one who knows them, for he looks at the heart. So the servants of the householder came and said unto him : Sir, did not thou sow good seed in thy field? Whence then has it tares (Jer. 7 :25, 25-4 ; Mai. 3 :7 ; Matt. 7 :15-18). The servants here represent the prophets and holy ones of the Old Testament. Jesus while here in his humanity, the Apostles and those fully consecrated since his advent, will be the head and body — "the Church." — "Son of God" — the Wheat "Children," the Spiritual Offspring of God; and be the "brethren" of Christ and the Apostles (Luke 8 :21 ; Rom. 8 :21, 28-29 ; Ileb. 2 :11). So there will be the devil and his "children" also when the Harvest comes. g. "Let both grow together until the harvest." The harvest Represents the end of the Millennial Age — 1000 years. Gen. 8 :22 ; Jer. 8 :20 ; Joel. 3 :13 ; Rev. 20 :4. Our Lord says, "the Harvest" that is the Harvest of this parable is "the end of the world." This harvest then is in the end of the Millennial world — 1000 years. There will be at least three Harvests in that age. This Wheat harvest in that age, will be a Spiritual Divine Harvest. A gathering of the "Sons of God." And the destruction of the Children of the "Wicked one" — the unjust filthy dogs, murderers, idolators, and liars (Matt. 13:43, 24:31; Rev. 5:9-10, 22:11, 15). Another harvest of the Saints, or Old Worthies (Deut. 33:2; Psa. 31:23; Matt. 27:52; Jude. 14). And yet another Harvest of the penetant obedient Gentile world (Mat. 25:34-40; Rev. 14:14-17). The 18th to 20th verses of Rev. 14, refers to the destruc- tion of the wicked (of this third harvest) in the second Death. Matt. 25:41-46; Isa. 13:9-12. There is to be a harvest in the end of the present Dis- WHEAT AND TARES 23 pensation, but only a few will be gathered in it, of those fit for the Immortal Soul life (Matt. 7:14; Arts 15:14-16). There was a harvest at the end of the Jewish uat ion. when our Lord gathered the Apostles and a few others of the Jewish people Only, (to lie sowers of Wheat seed I until the day of Pentecost. Since then the (lentil averts are sowers j hut their seed is adulterated with the "Leaven of llypoei-aey." (1 Tim. 4:1-3). And soon after, God de- stroyed the Jewish nation, in A. D. 70. There was also a harvest in the end of the Angelic or AntedeluN i;m age at the Flood. That harvest lasted L20 years (Gen. 6:3). The Jewish harvest lasted perhaps 40 years. Our Lord alludes to it in Luke 21:25-28. Peter also does (I Pet. 3:18-22). The first harvest was engi- neered by Noah in obeying God's commands. He buill the Ark and "saved" a few souls. These few "replen- ished" the earth by natural production. I'.ut in the Com- ing harvest they will he engineered by Christ Jesus. By his "obedience unto death," and his resurrection, he will replenish the earth by raising the whole Race. David im- plies this thought in Psa. 45:16-17. The same fad is conveyed in lsa. "J :2-4. It is also found in Bze. :'>7 :".-.'!. 13-14/ h. "I will say to the reapers gather ye together first the Tares," Represents the "Angels are the reapers" says our Savior. Isa. 37:36; Jer. :>1 : :;:; ; Matt. 13:30; Rev. 14:15-16. In the 41st verse of Matt. 13. Jesus says, he will fin the resurrection age) send forth his angels, and they "shall gather out of his kingdom (which will then be set up) all things that offend, and them which do iniquity, etc," and they shall be destroyed. See also Acts :! :23. i. "And bind them (the tares) in bundles to burn them.'* Represents Eternal Second Death. Psa. 9:17; Nab. 1:6; Jas. 1:15; Rev. 20:15. Fire in Greek is Pur, meaning utter destruction. So when destroyed, it will be annihilation. Fire consumes every combustible thing cast into it. Hence the work of this parable closes in the Millennial age. The Millennial age is the real Gospel Age. It is the age in which the "Everlasting Gospel" will be preached. Then the last enemy, Death (both the Adamic and the second Death) will be destroyed also (I Cor. 15 :24-26). And no one after then will be tortured. 24 MUSTARD SEED j. "But gather the wheat into my barn." Barn here Represents the Divine home in the Kingdom. Job. 39: 11-12; Dan. 7 :27 ; I Thess. 2:12. This is a special home of the wheat Class — "The Sons of God" — The true Church, "which is his body" (John 14:1-4). The second Death ends all. It is not a conscious torture, but death. It is utter destruction. It is to perish. If a fair and impartial trial in the resurrection age does not reform the wicked, nothing else will. They are of no good to themselves, nor to anyone else, and not fit to live. Hence they are destroyed by God's mercy "which en- dureth forever." Psa. 136. 3. PARABLE OF THE MUSTARD SEED. Matt. 13 ; 31-32. Glossary. The Scene of this parable is laid in this, the first Gen- eral Gospel Dispensation, and culminates in the Resur- rection age. a. "The Kingdom of Heaven" Represents God's Ever- lasting Kingdom. Psa. 119 :142-144 ; Jer. 18 :7 j Dan. 7 :27 j Obad. 21. God's Kingdom began with Adam, and continues for- ever, with Adam and his Race. It is to rule mankind, through the agency of man. God has other kingdoms be- sides this, that we know but little about. This one inter- ests the race, and to God all owe homage. A Kingdom consists of : First, A King. Christ will be the King of the Kingdom of the Heavens. Second, it con- sists of Officers to rule. Christ's officers will be the "Elect," God's elect (Rom. 8:33; Col. 3:12). Third, Sub- jects of the kingdom. The world of mankind, will be the subjects, for a thousand years' trial. Fourth, A Code of wholesome and good Laws (Isa. 2:3-4). It will have a Cabinet — "House of Sons." These on a Divine Plain. A Senate — "House of Servants." These on a Spiritual Angel Plain. And a "house of Representatives" — Elders, Judges and Advocates. These also on the human Plain. This Kingdom will be fully established in the "Ages to come." Eph. 1:9-12; 2:4-7. b. "Is like to a grain of Mustard Seed. ' ' Represents the MUSTARD skki. Church ;is established by the Apostles. Matt. 1 (J : 18 ; Luke 10:3; Acts 20:29. This grain seed must grow to a tree. This small "Mtd" when planted was good "seed," ami sprouted all right, hut its fruit was adulterated by the «\ il "pollen" int'lu- enees of Satan ami liis ministers ill I'ur. 1.1:14-15), ami soon heeame dwarfed — nominal. Though nominal, the Church as a whole, has been tin- .Mustard tree, and its seed (,<>r ehurelms) has been beneficial as a check to the depravity of our natures (Bom. 9:19-21). So when a ehurch, though nominal, is well established in any com niunity. though it be a worldly organisation, it is a blots* ing to that community. The same is true of any other benevolent or social order. But the true Qospel church is the church of the future, to he established by t'hrist himself after the resurrection (Pto. ::i :2.:, Matt. 16:18 He says ' ' I will build. ' ' C ""Which a man took." Represents Christ, as a Spirit Being after his resurrection on tin- third daw Mark 16: 15-16; I Pet. 3:18; Rev. 1:18. flesus was a man like ourselves, sin excepted, while here in his first Advent. But after his resurrection he was a Spirt being. While human he had to come ami go the same as all human beings. 1 > u t after his resurrection he could come and go as a Spirit. Hence after his resurrec- tion he could not he seen, only, when he was "manifested in in the flesh." He then could come and go from a room with the doors shut and bolted. The like was not possible, nor recorded of him, in the B hie. while he was in tlm flesh, from Ins birth to his death. After his resurrection and in a Spirit condition ot nature, for forty days he came and went unseen. He was seen by the human eye. only a short time, and on only a few occasions I say eighl times) during the forty days. Ami yet he was here all the time. He did not ascend to heaven above until the "due time." And he has not been present since he left (Acts 1 :9-ll). And 3 T et in the "due time" he will come again, but unseen by any one. If he has returned the second time as some think and affirm, no one knows of it. and will not know- it until lie temporarily manifests himself in flesh. Which he will do, to make himself known after he returns. d. "And sowed in his field." Represents the world of mankind as his field in which the seed of the "word" — 26 MUSMARD SEED the true Church— is planted. Psa. 144:12; Jer. 2:20-23; Luke. 20:9-10. The "field" being the world (vs. 38) of mankind in which the Race is "sowed" or buried, it follows naturally that the Church is in the world (field), but "not of the world. ' ' And being chosen from the world, its place while in the world is to preserve the world (Matt. 5 :13 ; Luke 14 :34-35), as Salt is preserving. But what savory is there in the Church (nominal) more than in other social Orders? e. "Which indeed is the least of all seeds, but when it is grown it is the greatest among herbs." Represents the small beginning, as the church, and its greatness, when it is fully developed as the nominal church kingdom, in the which, the true is to fill the whole earth. Dan. 2 :39, 7 :27 ; Rom. 1 :9. Consider a Mustard tree, delicate and tender, as being the habitation of large birds, for a roost all summer. Such a Mustard tree would be unsightly with its limbs leafless and all drooping downward. It would be sightless as well as worthless, and as well as fruitless. So it is with many nominal churches today, without attraction, num- bers, or interest, claiming to be the Lord's true church. They may be large in membership and even in amuse- ments, but their teachings and practices are all drooping towards the earth — "Earthy." f. "And becometh a tree so that the birds of the air come and lodge in the branches- thereof," Represent Wicked men (Popes, Priests, and Lording Clergymen) for 2000 rears, ruling and dominating the nominal churches. Jer. 5:25-28; Gal. 2:4; Rev. 18:1-3. The Popes for a thousand years, and the "lording" Clergy, Elders, and Ministers, before and after, for an- other thousand years, have made the Mustard Trees (Churches) what they are today — Mystical Babylon. And the Seventh trumpet sound today is, "Come out of her my people, and partake not of her sins, and you will have none of her plagues." Jer. 51 :33; Zech. 2:7; Rev. 18:4. The "air" represents Spiritual Conditions. And "birds of the air," imply Evil Spirits flying through and lodging in the trees (Churches). These evil spirits, sometimes working miracles, and teaching the "doctrine of Devils" — The immortality of the human soul ; the eternal consci- ous torture of the non-Churchman ; and the higher Criti- cism, Agnosticism, Psychology, Evolution and the rest. HIDDEN LEVEN 27 There is scarcely a Theological College in the Land thai does nut teach more or Less of these isms. The Colleges produce our Church preachers, and Incense them under oath what to preach, and what to not preach. And to exclude the in, from their creed if they persist, and will not recant (which is nominally proper, and just to their oath). ^Jg 4. THE PARABLE OF THE HIDDEN LEAVEN M at t 13:3;*. Glossary. The scene of this Parable is laid in this Dispensation or Heaven, the end of which is near at hand. The incipient Stage of this scene began in Eden. a. "The Kingdom of Heaven" or Heavens, Represents Christ's prospective kingdom, sometime, somewhere to be established in the ages to come. Acts l!::;i); Rom. 14:9; Rev. 11:15. Heaven as a type shadows Spiritual Powers. As a Spiritual heaven in this age, it is evilly managed by the Devil — Satan, lie is the Prince o\ this world Dispensa- tion. (John 12:31, 1-4:30, 16:11). Paul says, he is tin- prince oi' the air, and "air"' signifies spiritual or heavenly powers. He, Satan, gets these powers by permission of God, for some good reason yet to he seen (Eph. 2 :2). This Kingdom is really to be Christ's Kingdom, hut it is now left to other parties while Christ (the lawful King) is away. This Kingdom, while it is left in the care of degen- erate fallen men, it is suhject to evil substanees. This substance foments and effects whatever it comes in con- tact with. It is the kingdom in the hands of wicked men, except the King and the King's haws, and its officers. But its subjects are in it according to the parable. Hence the Subjects of this kingdom are of this dispensation. The subjects being evil, and having control, they elect their king and officers, and rim the kingdom (Church) on rush evil basis. So this, the Lord's typical Church — kingdom — in their hands, is just like Leaven — Evil. b. "Is like unto Leaven." Represents, the Leaven as Doctrinal Errors, or evil influences. Ex. 12 :15, 13 :7 ; Matt. 16 :6 ; Luke 12 :1 ; I Cor. 5 :7-8. Leaven in the Scriptures always typifies or means evil. 28 HIDDEN LEVEN Hence its effects are evil. Therefore the Kingdom of Heaven now is not like Leaven but like the kingdom is after it is ruined by Leaven. c. "Which a woman took," Represents Mystical Baby- lon. John 2 :22 ; II John 7 ; Rev. 17 :l-7, 18 :2-3. A woman in Scripture usually means a corrupt Church, or people of God. And as all people in this dispensation are under the curse, and have been so for six thousand years, it is evident they are corrupt. Here Our Lord refers to the Church after she has become corrupt by marrying a husband from Corrupt men. She married Pagan and Papal Rome, and forsook her true husband, God. Isa. 47:7-9; Eze. 16:31-32; Hos. 1:2-11; Rev. 17: 3-8, 18 :2-7. This woman Mystical Church, after marrying a mystical man (Popes of Rome), and living as man and wife a thousand years from 800 to 1800 A. D., they as a matter of course begat and gave birth to many children. Hence a family (in the parable) is suggested. The man stands at the head (Eph. 5:23). This family had a Pope as its head, and he becomes more corrupt with the Leaven in his food at his table (Church), placed in his food by his wife — • Jezelel. ' ' I Kings 21 :15-16. The thought is, that this woman ruled the man, and their family food (See I Kings 16:31; Rev. 3:20). The thought again is, the Church (woman) after joining (marrying) the Papal Babylon she in "due time" brought forth Children — Churches; i. e. Baptists, Presbyterians, Methodists, etc. This is the present condition of the apostatised woman — Churches of today. d. "And hid it in three measures of meal," Represents errors of Doctrine secretly hid into the three measures of meal. Matt. 13 :24-26 ; Isa. 1 A ; Mai. 1 :14 ; II Cor. 11 :2-4 ; II Pet. 2:12-27. The Leaven was hid in three measures of meal. Meal Representing true doctrines and Leaven evil doctrines. God's kneeding Trough (Eze. 12:34; Jer. 7:18), speaking after the manner of women, contains seven (not three) measures of Meal. Thus: The first measure, The Doc- trine of the Fall of man. Second, the Doctrine of the Death penalty. Third, the Doctrine of the Atonement, and remission of Sin. Fourth, the Doctrine of the Ran- som paid for Sin. Fifth, the Doctrine of the Resurrection of the dead. Sixth, the Doctrine of the Judgment to come. HIDDEN LEVEN 29 And Seventh, the Doctrine of the Restitution oi .-ill things. In this case the Leaven was secreted in the three Central Doctrines, and it fomented both ways. First, "Hid" in Death; by making Death not death. That is. when a person dies, he only seems to die; he is not dead, hnt more alive than ever. The clergy says death is simply a door into another higher or lower department of Life. Second, "Hid" in the Hansom. The Hansom is made void, by teaching that God did not require his "only Begotten Son" to pay any price for our sins. I'.ut we must suffer for our own sins. The Hansom they say must be paid to priest or preacher, so they will keep yon from going into hell of punishment, and land you into heaven. No per- son, member of Catholic or Bpiscopal persuasion ever goes to hell. Some may go to Purgatory. I'.ut enough money will bail them out. A large ransom is often paid. No members of the Children Churches, or of their congrega- tions are consigned to hell. All funeral sermons today either put the seemingly dead in conscious bliss, or put them in misery or rather leave them into the hands of the Merciful God. Third, "Hid" in the Restituion. The thought is paramount, that all the restitution you need. you can get in being a good and faithful church member, and obey and faithfully keep the rules and by-laws of the churches. Hence need no Restitution — Resurrection. If there is no resurrection, says Paul. "Then is Christ not risen, and if Christ is not risen we are yet in our sins. And, if in this future life — Greek Zo, — we only have hope, we arc of all men most miserable." | I Cor. 15 >14-20). For if there is no real death, there is no need of a Ransom. e. "Till the whole (meal) was Leavened," Represents the whole Christian Churches, as being corrupted (Leavened) — Mvstical Babylon. Isa. 1:3-4: Mai. 1:13-14; Matt. 13: 26-30. These three Doctrines. Death. Ransom and Restitution. well established with the above evils well stirred or "hid" in the "three." the other four will corrupt the "whole" mass, as stated in the Parable. Hence Anti-Christ had its millennium from A. D. 800 to A. D. 1800. Now we look for the return of Christ, the Resurrection of the dead, and the re-establishment of his millennial kingdom of a thousand years. Sin, Sinners not converted ; wicked Angels; and Satan, will then be destroyed in Eternal death (Rev. 20:6-10). The Second Death. 30 HIDDEN TREASURE 5. THE PARABLE OF THE HIDDEN TREASURE. Matt. 13 :44. Glossary. The scene of this parable is laid in this and the Resur- rection ages. a. ' ' Again the Kingdom of Heaven. ' ' Represents this the Second Heavens— the Jewish and Gentile "Heavens and Earth." Matt. 13 :44. 47 ; Eph. 1 :7-ll, 2 :6-7. This Parable likens the Kingdom of Heaven to a barren waste or wilderness. There it is useless and worthless as it is. once it was all right but it is ruined bv the wilds of the Adversary— Death. When God made it at the be- ginning (Gen. 1:1), and when it was finished he pro- nounced it "very good" (Gen. 1:31). But by His fore- knowledge and wisdom he turned it over to the Serpent, the devil, and Satan. God had worked on the Heavens and Earth one full week — six days work. These days were creative days. They were at least six thousand years each, and most probably were seven thousand each." This is evident from the fact that God rested on the seventh day (Gen. 2:2-3). He rested on the seventh day with the expectation of re- suming work again when "his Sabbath" is over. And. six thousand years of that first Sabbath are now passed, according to the Scriptures. See "Bible Chronology, page 6. and no sign yet appears of bis resuming work. There- fore it is evident that "his Sabbath" day is more than six thousand years. So. allowing seven thousand years to measure a creative da v. then six creative days of actual work is in the making of the world— the heavens and earth. The materials used in making the heavens and earth were "created" in preceding weeks. It is said "In the beginning God created" matter, and material, before the present seven thousand years. Now add to this work time, the seventh dav of rest, and we have forty-nine thousand years, as a full creative work week. If God is going to give the Race a Pentecost as he outlined in the type to Israel when they came into their promised land, that they should observe the fiftieth day of the beginning of each year in Canaan as a jubilee day Sabbath feast (Lev. 23:15-21), and if the making of the heavens and earth as outlined in the first of Genesis, HIDDEN TREASURE 31 as tin- seventh week of creation; then, after the presenl seventh day of rest is over, which will be in the year twenty eight hundred and seventy four (2874) A. I>.. as the Bible Clearly shows; then I say. the year of twenty eighl hundred ami seventy five (2875) A. D. will open out the Pentecostal Jubilee Feasl day of the heavens ami the earth; Spiritually ami physically. It will he a grand Ju- bilee Feast day. The Pentecosl <>!' Aets 2:1-18, was great at the end of the Jewish aire, hut not a drop in a buckel to what it will he in that grand, grand day. Joel 2:29. God poured oul his Spirit at our Lord's first Advent; hut. doel '2 :28, speaks of a grand outpouring "afterwards" — (in our Lord's second Advent "upon all flesh." Thus "all flesh" is all the Race after being resurrected. b. "Is like unto treasure," Represents, by ' ' I reasure," I he human life of the race soul lit'.-, lost, "hid" in death. Gen. 3:15-19: Rom. 5:11-12. The human Soul in its original purity as it came from the hands of its maker, was a great treasure in the Bight of God, and in the estimation of the Angels, to be a bless- ing in the earth. But, through misfortune it became "hidden" in the earth by death, and the grave. One man's sin killed the Race (Rom. 5:12), hence to redeem the Race, it was necessary only to give a sinless bouI, for all in Adamic death (I Cor. 15:21-22). Therefore Christ's sinless soul was sufficient to satisfy divine Justice. c. "Hid in a field." The field- the earth. Represents the grave in which the race is "hid." Psa. 78:12; Isa. 35:1-2. Compare this of the "field" with Jesus 1 explanation of the "field" in the parable of the Wheat and Tares in Matt. 13:38, and you will sec the philosophy of our Lord's purchasing the whole field — world — in order to give the Soul life, and the family blessings to all. Gen. 12:2-3; Acts 3 :25-26. By giving a perfect life Soul for an imperfect one (Adam's only) Jesus secured from Divine Justice a life right for each one of the Race. This life right, each one of the race will receive by his or her resurrection from the grave, at our Lord's second presence. And when our Lord purchased the Race by his death and resurrection, it was a dead Race. And it is dead yet, covered or "hid" in the earth. d. "The which when a man hath found he hideth it." 32 HIDDEN TREASURE This hiding Represents Jesus' intention to save it some- time— "that which is lost." Luke 15:24; Rev. 9:6-11. Jesus came to purchase the world of dead men, with his own hlood — (life), therefore he covered (hid) the race hy his atonement until he could redeem it. He did not hide the race to deceive Divine justice as a stroke of shrewdness, but to preserve the Race until the resurrec- tion. So his death secured two fundamental sacrifices in the Ransom and Redemption. First, his Atonement sacrifice is typified in the "Bullock," and the Lord's "Goat" (Lev. 16:11-15). This sacrifice covered the Race in death until the resurrection. Atonement means cover- ing. It does not cleanse from sin, hut simply covers it until redeemed. Second, His sacrifice for sin is also typified in the one Ram ("lamb of the first year'') that was sacrificed on the same occasion. Lev. 16:3, 6:9-13; Isa. 53:11; John 1 :29, 35-36; I Cor. 15:3; Gal. 1:4. Jesus* Baerifieal death, covered by Ransom, two classes, as do appear in the two Greek words used by Jesus and the Apostle Paul. Jesus in Matt. 20:28 used the Greek word Lutron — a Price, referring to a special or Spiritual sacrifice. And Paul in I Tim. 2:6 used And Lutron as a different Ransom or Price. Jesus seems to refer to his giving his pre-existence "with the Father" as a special Ransom price for the Church. While Paul refers to our Lord's Human existence as a Ransom price for the world's human life. David was very anxious to find a place for the God of Jacob. He vowed and would not sleep at night until he had a place. And he at last found it in "the fields of the wood." And behold it Avas a "tabernacle" or kingdom. (Psa, 132:4-7). Isaiah expressed the same "a kingdom of peoples." He says, I am — The "I am sought for them that asked for me." "I am found of them (that is) I found them — the 'field' kingdom (dead) that sought me not" because dead, and could not. Isa. 65:1-2. The Scriptures hold out invariably, that mankind is lost in death. Death is often called a prison. Jesus from a child loved and studied the scriptures ; and, being familiar with them (as all of his humble followers should be). He based this Parable on them, and doubtless on the above passages in particular. HIDDEN TREASURE 88 Then in order i<> be sure of securing the prize the human Soul, he "hid" or "covered" it by his Atonemen1 a sacrifice of himself. Ii was a covering for all, until he could redeem it. a1 his oexl coming and presence ( Lev. 16:6, 10: Is.-i. 61:10; Luke 15:22; Rev. 6:10-11). Bee Young's Analytical Concordance for "Covering." e. "And for joy thereof he goeth and selleth nil that he hath." This represents .Jesus' human Soul was all he had, and he save it unto death. Bom. 5:15-17; Beb. 2: 8-9; I John 2:2. When Jesus gave his human Soul life for the - " field" — the world, he gave all he had. Jesus in his pre-human existence stood before Jehovah as one of I tod a intelligent Spirit Beings, in and above the Angels in Creation (Gen. 1:26). Jesus then had an existence before he was born of a woman ; while the Race of man had not a pre-existence. Hut like him the race shall have a future existence after death (not in death) by the resurrection. A resurrection is to be given to all men. .John 5:28 29. While in the flesh, Jesus had only human life. When he died he even went out of existence. Hie same as we do ; to meet our case, in his Ransom price. Then when God raised him from the dead, it showed that God through justice, accepted the price — Hansom. This human soul, or body (it is all the same, in Bible Theology) was all he had. Then God gave the world (dead world) over to him as his "purchased possession." Isa. 2:8;Eph. 1:14. f. "And buyeth that field," Represents Jesus' Ransom and Redemption work. Isa. 61:10-11: Eze. 21:27; Bph. 1:7-11; 2:6-7. Jesus' human Soul was the price that bought the field (the world full of dead Souls). Adam forfeited Soul life by sinning: and with it all of his posterity are lost in the grave, and is "hid" or covered by the Atonement. In "due time" (God has a "due time" for all his works). Christ will give life to all the Race, which he has pur- chased, by his Resurrection. Acts 17:30-31. At our Lord's second Advent, and the resurrection of the dead to life agam, he (God) will give all the blessings to the Race, that he promised them through Abraham (Gen. 12:1-3; Acts 3:19-25). The word "life," used in these explanations is from the Greek Psuche, and Hebrew Nepesh. They always refer to this present life existence. 34 HIDDEN PEARL And the Greek Zoe is used to apply to the resurrection, or future life. This distinction is always observed all through the Scriptures. It was never violated by Jesus, nor the Apostles. These are two distinct living Souls, separated by the death sentence. The Zoe life is to be Eternal, if the Soul then is righteous (by a Godly life) ; or, if it is wicked, it will die again, and that will be Eternal Death. The second life will be an "Eternal Life." And the second death will be "Eternal death." 6. THE PARABLE OF THE HIDDEN PEARL. Matt. 13 :45-46. Glossary. The scene of this Parable is laid in this present "evil world" — Dispensation, and culminates in the Resurrec- tion age. This parable treats of a Special class of the Heavens. A high calling class on the Divine plain — Im- mortal like God himself. Selected from Christ's "pur- chased possessions." In the beginning of the gospel to the Gentiles of this evil age. the great merchant Jesus ap- peared. Therefore this parable sets forth a business trans- action. So in his giving life to a dead Race, it can be granted on several natures or plains. Jesus as a "mer- chant," with wisdom, love and power, offered "to whomsoever will," in this dispensation, a Prize life — a Divine immortal Life, on the highest plain of exist enet — the God Life. Rom. 2:7; I Cor. 15:54; I Tim. 6:16. a. "Again, the kingdom of the Heavens." (See for "heavens" Emphatic Diaglott of the New Testament — B. Wilson). Represents, the Heavens, as three. The one that then was; the one that now is, and the one that is to come. Each of the three have the same Earth — Heavens and Earth. The first "perished by water." The second, the one that now is, will perish by fire (II Pet. 3 :7). And the third, the one to come, will endure forever. Heavens and Earth as one order or arrangement of things, is rep- resented by the word "world," meaning age or Dispensa- tion. Hence the "world" that then was, the "world" that now is, and the "world to come, describes the three HIDDEN PEARL 35 Arrangements of the three heavens. Psa. 78:49; Eze. 5:16- 17; II Pet. 3:7-9. When the first arrangement of the heavens passed away by the flood, there was a wonderful change in the literal, as well as the Spiritual heavens, though not much change in the Earth. "The Earth abideth forever." Winn the second arrangements of the Heavens passes away by fire, there will be, do doubt, a wonderful change in the Literal, as well as in the Spiritual Eeavens. The Earth then will not be destroyed by fire, because its sub- stance as a whole is qo1 combustible. When God then with the help of the redeemed Race after resurrection, will begin the next week of years of his re-creation work; the heavens and the earth, will be mail.' "new," and we, with Peter and all the rest, will look " for a new heavens, and a renew earth, wherein dwelleth righteousness." Pirsl Heavens and Earth (Gen. 7:10-12; 8:2; Eze. 26:19-21; II Pet. 2:5, 3:5-6). Second Heavens and Earth (Psa. 6:8; Matt. 254] ; II Thess. 1 :8; Heb. 10: 27; II Pet. 3:7. 10-11). Third Heavens and Earth fea. 65:17-25; II Pet. 3:13-14; Rev. 20:11, 21 :1). It will be the everlasting Kingdom of Heaven. b. "Is like a merchantman," Represents -Irsus. tin- "son of man" as the merchant. Matt. 10:2:: ; Mark. 8:38; Luke 9 :56 ; John 6 :27. While our Lord was here, he was the son of man, a human being like ourselves, sin excepted. But. when he arose from the dead, he became the "Son of God." (by resurrection) on the Divine plain. c "Seeking goodly Pearls." Represents, Jesus now seeking for a better class men, than the human Soul Class. Eze. 34 :16 ; Matt. 4 A ; I Tim. 2 :4. Goodly pearls imply more than one class of pearls. And seeking for them, implies that they are hidden, and not easily found. And when found are xcry valuable. So Jesus by his death and resurrection, secured for the world a resurrection on three Life grades; the human, the Spiritual, and the Divine grades. All begotten and born under or in the three great Abrahamic Covenants: New Covenant Class. Bond covenant Class. And the Free covenant Class. These Classes are goodly Pearls, our Lord sought and found at his first Advent, when he died for sinners. And the "New Covenant Class" will be selected from the resurrected world. After the Second 36 HIDDEN PEARL Advent, and the world's resurrection, he will give life to whomsoever he will; who come in harmony with his gracious plans. This class will he the "New Covenant" Class. Heb. 8:10. d. "Who when he had found one Pearl of greal Price," Represents, the Immortal Divine Soul Life. II Peter 1 :3- 4; IJohn 2:12; Rev. 21:21. The Divine Immortal Soul Life, is a Pearl of great price. It is far above the Angelic life, and on the God-life plain, and equal to the life of God himself. This is the life our Lord secured for himself, by his obedience unto the death on the cross, and his resurrection, when Cod thus "highly exalted him" (Phil. 2:8-11). It is possible now for us to attain it. Yea, it is offered to us. on the same conditions he obtained it. And it must be obtained through his merits. e. "Went and Sold all lie had and bought it." Repre- sents, Jesus selling his Angelic Soul Life, that he had with the father before the world began. Isa. 35:10; Hosea. 13: 14; John 17:5; Eph. 1:14. When our Lord came to earth and was born of a Woman, he took on, or was made flesh, and had a human Soul — The Logos, manifested in the flesh (John 1:14; 1 Tim. 3 :16 ; I Pet. 1 :20). Before this he was a Spirit being of the Archangel order. He did not exchange this Angelic Soul Life, for the human Soul, hut laid it aside for the time being. His long experience "with the father" in the last creative Aveek, when God made the first Heavens and Earth, accounts for his superior Ability, Knowledge and Wisdom (Isa. 11 :2-3, 61 :l-2; Matt. 3:16; Luke 4:18; John 1:32. 12:28). His was not two natures blended (the Divine and the Human), but two Life Souls, Separate and Distinct. Both being Holy and Without sin. So when he purchased the human Race, he gave all he then had of humanity, and thus secured the "field" (Matt 13:44). But. in this purchased field are goodly Pearls, and Choice ones too. So then when he purchased the "Pearl of great Price." he gave his Angelic Soul, worth more to him than his human Soul. Matt. 13:45-46. The "Ransom'* in Matt. 20:28. is a Price and (from the Greek Lutron), was Spiritual Angelic Life Soul, sacrificed. While the "Ransom" in I Tim. 2:6. is a "corresponding Price." The Human Life Soul., sacrificed. The first for HIDDKN PEARL H7 the Church -The Divine Life Soul. The last for all the world, to he "testified in due time," and is from Anti Lulroit. The first tin importance ami value) Ransom is a Price. The second Ransom is a Corresponding Price. Both represented in the two Itarais sacrificed on the Atone- ment Day. Lev. 16:24 ; Heb. 7 :25-29. Both these Souls were given in his one death, and both were sacrificed on his part. As In- was without sin. be did nnt have to die like tin- resl of us. bu1 as "one of the Princes" (Psa. 82:6-7). His human Soul was sacrificed to pay the debt that the Race owed Justice. Tin' Arch- angel Soul was sacrificed t<> paj for the "pearl <>i great price"- The ( Ihurch ; i<> he his body Guard, in the "third" Kingdom of the Heavens. He gave his human life Soul (Psuche- Greek) for the right to give Soul '/.<•> Greek) life to tin- world. See Filth Parable Glossary. lint hi this parable, tie sells his Angelic s«»nl life (Michael life) l Dan. 10:13, 12:1 ; Jude. 9j Rev. 12:7), to gel for himself the Divine Life; so as to give this Soul Life to as many as the Lord God shall call in tins age for that purpose. Human life tor human lite. Angelic life for the Divine life. Our Lord by his sacrificial death (which ended his human lit'.' as well), purchased the Di- vine Immortal Soul life for himself, and the right to give to the sons of men, the "power to become the Sons of God," (like himself), through his humanity and obedience unto death, even the death of the cross. John 1:12 13; II Pet. 1 :3-4. Our Lord in his resurrection secured Immortality. So we must (to secure the same) "present our bodies a living sacrifice" on the same altar — One part to he "burnt" on the Altar, representing our Sacrificial Death. And by that part we "fill up that which is behind of the afflic- tions of Christ" (Col. 1 :24). And. that pari burnt out in the camp represents our Adamic death (Lev. 8:14-17; Rom. 12:1). Thus our sacrifice fulfills two conditions under the Free Grace Covenant. And Christ is our Medi- ator in the work, after the order of Melchesidec, and not of the order of Aaron. An endless life "order." Heb. 7:1-10. 38 DRAW NET 7. THE PARABLE OF THE DRAW NET. Matt. 13 :47-48. Glossary. The scene of this Parable is laid in the Resurrection Dispensation — Millennium. a. "Again, the Kingdom of Heaven," Represents, in this parable, the third Heavens. It is evident from the fact that it does not describe the work of this Dispensation, nor that of the former dispen- sation. Jesus said "follow me and I will make you fishers of men." Not I will make you "fishers of men" while you are following me, but. follow me in my death and resurrection, and then "I will make you fishers of men." He was aware that lie should not tarry with them long. So he gave them this Parable to show, their fishing would be but one casting of net in, and catch all at one haul. His disciples of every generation since, have been fish- ing for men and have not fulfilled any conditions of this parable. The nets (gospels) have been thrown in for 2000 years, and a good many nets have been at it, and the Sea is full yet, of as good fish as ever were caught. Every party of fishermen have made their own nets (gospels), and have been mending their nets all the while, and today God can scarcely recognize them, that they ever were his net. In this case, there is but one fishing day, and one net, ami one haul to be made. The thought is, that all the fish (good and bad) will be taken, in one clean and clear haul of the Sea. If this is the case as the parable states, and men are to be the fish, it cannot be true in this age, be- cause the vast majority of men are "in their graves." But it will not be the case when they are restored to life. And our Lord said, "the hour is coming when all that are in their graves shall come forth," etc. John 5 :26-29. Again, there is to be a sorting of fish, which cannot ap- ply to this age (Matt. 13:49-50), but must be applied to the future age. The Church then as Divine Beings will be the fishers, and the raised world will be the "fish." b. "Is like unto a net," Represents, the Everlasting Gospel of the everlasting kingdom. Job. 19 :6 ; Hab. 1 :12- 17 ; Luke 5 :4-6. The Kingdom of this heaven, the third millennial heaven, is like unto a net cast into the Sea, and taking all DRAW NET 39 of every kind of fishes. This parable suggests thai a set of fishermen went out on the Sea to ftsh. Peter and many of the Apostles were fishermen, on the Sea of Galli- lee. They understood the import of the illustration. So our Lord taking them in thought beyond the resurrection, to the time when the Gospel net will he thrown on the "righl side of the Ship" (Christ i and. at the right time "the due time," and will take all mm into the meshes of the Gospel Kingdom, in tl ad of thai dispensation. I 'Pirn. 2:4. The net is to represent, the means that will In- used in the Millennial kingdom to bring all the Race into that kingdom, and instruct them to he <: l : and yet there will he some had men. The Thieves on the cross w nv had men — Thieves. The one did t hink and consider ls ;i . 1 : :; . hut the other railed (Luke 23:39). The firsl asked to he "remembered when he comes into his kingdom." Our Lord gave him to understand thai he would l"' remem- bered, in these words: "Verily, verily, I Bay unto thee this day, or today, thou shall he with me in Paradise." Using Paradise for his kingdom, which will he the Adamic paradise Restored. So the "penitent" thief will have a resurrection with the "just" (Acts 24:15), The other thief will get his resurrection with the world. c. "That was cast into the sea." Represents, the Sea as the whole mass of the Race resurrected. Psa. 78:53; Isa. 23 :2-4 ; Rev. 4 :6. When the wdiole Race is resurrected at a certain place, as several nations have lived and occupied the same ter- ritory in this age, very many will want to occupy the same place and position they held in this life; also kings and Princes, will struggle with their forces, to gain their "former estate," so then there will be a turbulenl "Sea" (Matt. 8:20). So the Master then will come upon the scene and speak "peace be still" (Psa. 46:9-10; Mark 4: 39). He will order the Gospel net cast and gather them all in (Luke 14:23). This Sea will include the whole earth. but as the Gospel net will take all the fish into it, and then the Sea will be dried up, and thereafter "there will be no more Sea" — Turbulent Sea (Rev. 21:1). But the Kingdoms of that world will then ' ' become the Kingdoms of God and his Christ." Rev. 11:15. d. "And gathered of every kind," Represents, Every 40 DRAW NET kind and condition of men. Isa. 66 :18-23 ; John 3 :17 ; Rev. 21 :24-27. All classes of men will be compelled, if not willing, to become subjects of Christ's universal Kingdom, and made to submit to the laws of that kingdom, until all have had a full and impartial opportunity to know by experience the blessings of righteousness and Peace. And if any then, will not be willing to continue in that peaceable kingdom, but go off in the final test (by Satan) (Rev. 20:7-9), will be destroyed (with Satan) from among the people. So "every kind" (good and bad) will be in the net until that time. e. "Which when it was full they drew to the Shore." Represents, The time of the harvest of the Millennial Dis- pensation—the 1000 vear age. Matt, 19 :28-29, 25 :31-46 ; John 12 :32 ; I Cor. 6 :2-3. Then at the end of the Millennial day, fishing for men will be closed, and the impartial trial of all classes will cease ; as represented by dragging the net to Shore. The Gospel will have then done its work in drawing all men into it, and thus brought before the judgment seat of Christ, to receive their reward for the deeds done in the bodv— kingdom or Church. Rom. 2:2, 14-10; Rev. 16:7, 19 :2. It will be the work of God's people (Saints of the Old Testament, and Servants of the New) in "that day" (Isa. 2:11 : Zech. 2:11). No fish (men) will be left out of the net in "that day" (Isa. 29:18-21; Zech. 2:11; Rev. 20:13). All will be taken and judged righteously. f. "And sat down and gathered the good into vessels," Represents The judgment was set and the good were looked after first. Matt. 25:19-23; John 3:16-17, 14:1-3; Acts 17:31. All mankind will have received then the blessings prom- ised to Abraham (Gen. 12:1-3). "Then they sat down" implying that the judgment was to begin. Here it is represented that the "good" were looked after first, but in the judgment of the Wheat and Tares, the "tares" were looked after first. The "wheat" Class were the Divine Class, and Immortal, while the Good fish Class are the Earthly Human Class. Two different judgments. The Wheat class was gathered into "My Barn" — Heaven- ly "Mansion." But this Class (fish) are gathered "into NEW AND OLD THINGS 41 Vessels" Earthly "Mansions" Ism. 25:11-12 ; Jer. 27 :16 ; Rom. 9:23; II Cor. 4:7. g. "Bui cast the Bad away," Represents. The Wicked (bad) being cu1 off in the Second Death. Not returned into Eternal torture. Malt. 13:40-42, 25:46; II These. 1 :7-10. The Bad fish represenl the finally impenitent in the judgment of the World class, who gel their judgment after every means have failed to save them. It is hoped that Class will he small, compared with the number saved. It is indicated thus in the parable. Because sea fish in a very Large majority are "•rood." \',i\ few fish in the Sea are "bad." These bad fish were not cast back in t hi- sea, hut ""cast away" to destiuotion. "Cast" into the "Lake of fire and brimstone," which is the second Death. If they were east hack into the sea. there still would be had " fish" in the Sea. The main ohject of this dredging the Sea was t«. rid the Sea of "hail fish.*' So in the final effort to rid humanity of evil men. the whole Race is t<> he purified by "dredg- ing" — "winnowing," or "gathering out all things that offend" and "them that d.» iniquity." Matt. 1:5:41-42. 49-50. 8. THE PARABLE OF THE HOUSEHOLDER'S NEW AND OLD THINGS. Matt 12:15-17. Glossary. The Scene of this Parable is laid in all the Ages. a. "Therefore every scribe which is instructed." Repre- sent The followers of Christ instructed, in searching the Scriptures to learn of him, ami his mission. Dan. 10:21 ; Mark 12:10; Luke 4:21 ; I Pet 5:10. All the scriptures that our Lord and the Apostles had, were the Old Testament. They were the only scriptures recognized by the above, and their "fathers." The word Scripture was first applied to the New Testament in the Second century. Bible means Books. All the books. And was applied to all the Scriptures, in the fifth century. But our Lord referred to the Old scriptures only, as the word of God. And they were the only scriptures during the first century. The scriptures was the whole Library 42 NEW AND OLD THINGS of Christ, and his only study. The New Testament was inspired as the will of God, and written by the Jews, and, we have no scriptures, except what was written by Jews. Yet the New Testament was inspired, and written by the remnant of Israel (the followers of Jesus) before or soon after God had rejected Israel as his people in A. D. 70. The word testament signifies a Will, not a covenant. A will is a gift, a benefit or present. Each will has a Covenant attached. The Old Testament or will, has the Law Covenant of works, and the New Testament or will has the Free Covenant of Grace attached. Both together (double) is God's greatest gift to Men. But the require- ments of each are upon the actions of sinful men, and make the Testaments binding upon men astray from God. And hence they each require a mediator or one to go between, for man's reconciliation with God. All who are reconciled under the Old, and the New Wills (double), or, all who are atoned (covered), under the Bond or Free Covenants (double) (Ex. 39:8-9), are thus reconciled to God. And in the next age (in "that day" — the Resurrec- tion day) they, the followers of Jesus in his death and res- urrection, to or for the Divine nature, will act as assistant Mediators with Christ then on the divine Plain. And Moses and the Priests will be on the earthly Plain as Mediators, in order to bring the world of mankind in har- mony with God's laws. b. "Into the Kingdom of Heaven." Represents, The in- struction to be used, to give insight into the "Kingdom of Heaven." Ex. 19:6: I Chron. 29:11 ; Dan. 2:44; Luke 22 :29 ; John 3 :3 ; I Cor. 15 :24. We must not forget that the kingdom that our Lord here refers to. is the kingdom that he is to establish and reign over. And we are now "instructed" concerning its workings. We are urged to acquaint ourselves as far as the present scriptures go, in regard to the coming king- dom. Our Lord infers that the scribes (scribe means writer) of Israel's Code, were to be instructed in the Mosaic law, so as to be able to teach it correctly. So his Apostles and all others seeking to know the mysteries of his coming Kingdom, should be well informed by a knowl- edge of his, and the Apostles teachings concerning the coming Kingdom. We are not required to know how, or to try to establish his kingdom. For, it would be taking it out of his hands, NEW AND OLD THINGS 43 as many ace doing, or trying to do, before the "due time." He says. his •Kingdom is not of this world" (age), therefore it is foolish, yes, useless to try to force it before the time. Matt. 11:12. c. "Is Like unto a man," Represents, Christ and ins Church- the Christ Head and Body. Dan. 10:5-6; Bph. 1 :l!2 1>3 ; Col. 1 :24. Our Lord after he had told his disciples the Seven Par- ables, ami explained part of them, .-is recorded in the 13th Chap., and asked them if they understood all these things that lie had just told them. And they say, " Yes " "Yes, Lord." They then thoughl they did understand, but the sequel shows they did not. Hence he gave them ihis eighth Parable. It is the sum and Substance of all the others. g 4 So many people today think they understand the mys- teries of the kingdom; and. when they commence to explain they run off into denominationalism. Instead of studying carefully and prayerfully the problem, and then wait until all are restored to Life again, and when Christ is "lifted up" with his kingdom. They are trying now to establish the kingdom in the hearts of wicked <>r de- praved men, and Bay "this is the glorious kingdom' 1 with- in ■•you wicked men"! Bu1 his kingdom will draw all men into it. John 6:44, 12:32. Christ and his body — the Church— will then be Lifted up; and wiH he "established in the top of the mountain" to he the house of the God of Jacob (and, not the " house of Jacob or Israel"). And all (ami not part of the) nations shall flow into it 1 lsa. 2 :2-5) -the mountain. d. "That is an householder, which bringeth forth out of his treasures." Represents, Christ as the householder, and with his Church as the house— kingdom. Prov. 10:22, 31:21; John 14:1-3. Christ then will he faithful over his own house — "The house of Sons" and establish this his kingdom upon the "Rock" of truth. I Sam. 2:2; Psa. 28:2, 61 :2. The "treasures" are the wealth of Christ's kingdom, set up in that dispensation. (Psa. 2:8; 119:171-175; Eph. 1:14). The Earth and the fullness thereof, with Paradise restored, and the earth also made an Eden, will be the Condition of "things", when sin and its effects, are re- moved from that universal kingdom, as promised to the 44 WHAT DEFILETH earth, and its coming resurrected Race. Psa. 24 :1 ; Isa. 6 :3 ; Eph. 1 :10 ; Phil. 4 :19 ; Col. 1 :27. e. "Things new and old," Represents, The teachings of Christ and his Apostles for the New; and Moses and the Prophets for the Old, on the constitution and laws of the kingdom, for the Old "things." Dan. 2:44, 7:18-27; Obad. 21 ; Col. 1 :13. New things are brought out first, to instruct in doctrines that are given in the New Testament, as being more clear and explicit. Then, the Old Testament "things" are pre- sented as types and "shadoAvs" of the "good things" coming (Heb. 10:1), to Substantiate and prove, what Jesus and the Apostles understood, and had declared ; in regard to tbe kingdom; its Constitution and By-Laws; its Officers and Offices; its location, and its subjects; its blessings, and its duration, etc. All tending to secure the most good and happiness to the most people in that age. So this eighth Parable seems to sum up and cover the whole field of the other seven Parables. Directing his disciples and us all, to rely on the Scriptures (Old and New Testaments) to make us "wise unto Salvation." Psa. 19:7; Prov. 11:3; Eccle. 9:1: II Tim. 3:15. 9. THE PARABLE OF WHAT DEFILETH. Matt. 15 :11. Glossary. The scene of this Parable is laid in this age, and the next; illustrating the source of loud mouthed profession of men, which come from the same source of all evil— the heart. a. "Not tbat which goeth into the mouth defileth a man.' Represents, Food eaten to prolong the life of tbe Soul. Psa. 136 :25 ; II Thess. 3 :8 ; I Tim. 6 :8. Prepared food was instituted from the first, to be eaten, to prolong life and comfort of tbe soul. Exercise of the body is a wear and waste of tbe Soul. In order to replenish tbe elements lost in exercise, prespiration and respiration, food was provided. In Eden our first par- ents were furnished food that was good for tbe Soul's indefinite Life. Otherwise the Soul would be immortal — deathless. But in eating this good food proves that the soul would have died if Adam had not eaten. Adam WHAT DEFILETH 45 naturally wanted to ea1 and live, aa the desire was a pari of bis creation, and when his wife sinned and incurred the curse of death, he also ate the forbidden fruit with her. He did nol want to live without her. This proves the scripture, thai the woman waa created for num. and not man for the woman. [Cor. 11 :8-12 ; Gen. 2 :20-24. H transgression had not entered the world, mankind would have been living to this day, simply by eating u g I food," for this desire would not allow him to refuse to eat. Hunger would have drawn him to the eating. Hence, our Lord's truth, ••that which goeth into the mouth I food and water) doth no1 defile a man." Man's judgment sense is so depraved through eating the "forbidden fruit" in the garden, that the many foods thai arc eaten, help to defile the human system, and bring on premature death. With proper food, in proper quan- tities, eaten in proper times, other things being equal, mankind oughl to live longer than they do. Men oughl 1o live a thousand years. Hut sin has shortened it. to less than a hundred. b. "Hut that which cometh out of the mouth, this is wll;l < defileth a man." Represents, Thoughts and expres- sions that control actions of men is what ••defileth." Gen. 6:5; Ezo. 8:12-16; Matt. 5:28; Rom. 2:24 25; I John 3:15; Rev. 2] :8. Good food going into tin- mouth is digested and its nutriment supplies the soul, and the unnutricious goes through and out as draught, but those things coming out of the mouth (says our Savior) come forth from the heart, and they "defile" the man. For out of the mouth proceed evil thoughts, Murder, Adulteries, Fornication, Thefts, False Witness, Blasphemies, etc. (18-19 verses). These are not natural in man. they were not created in him. hut they are the results of sin, coming out of the heart; which is declared to he "desperately wicked," by its heing thousands of years in sin. The evil thoughts are transmitted from Father to Son. Prom generation to generation. This is upon those who are more evilly inclined. But not upon all of any one generation (Ex. 20:5-6, 34:7: Deu. 7:8-9; Psa. 79:8, 86: 15-17). The execution of all these evils mentioned, are products of the animal Soul, under the debasing effects of evil, and are deeds of the flesh. They "defile the man" in "this present evil world." Gal. 5:11-21. 46 TRESPASS BROTHER But in the world to come (resurrection age), when Satan is bound, and the Adamic curse is "removed," these elements of our nature, that lead now to these evils, will then all be cleansed out by the blood (life) of the Lord; and the products of the heart will be then entirely a different crop — Love, Joy, Peace Longsuffering, Gentle- ness, Goodness, Faith, Meekness, and Temperance, etc. Gal. 5:22-23; Eph. 5:8-13. This life-soul is animal and under "the Sin that de- fileth." But under righteousness, it is made pure and holy. In this life and the Life to come. This life (Greek ■ — Psuche) Soul is under sin, and the next life (Greek — Zoe) Soul will be under a reign of righteousness. 10. THE PARABLE OF THE TRESPASS BROTHER. Matt. 18:15-18. Glossary. The scene of this Parable of Christian conduct, is laid in this and the next ages. It is now when we are to prepare for our work, and thus be better prepared for the work of that kingdom age. This thought is seen in the first word "moreover" (vs. 18), and implies, get ready. a. "Moreover, if thy brother shall trespass against thee," Represents, A brother as. any one of the same faith, and consecration lo a work. Prov. 18:19; Zech. 7 :9 ; John 3 :21. The words "against thee," seems to not be in the origi- nal Greek manuscripts ; so the thought without those Avords. seem to convey the better thought, as, against the assembly and not against the individual brother. As the Church assembly — ccclesia — Greek — is not yet set up (Matt. 16:18). and will not be until our Lord's Second presence — Paroasia — Greek — which is yet in the future (Matt. 18:20). So it does not mean now. It means to get ready in this life, and die in the harness. Then we will be ready when we are awakened. This scripture is not yet fulfilled is evident, and is given by our Lord to prove these present parochial instructions pertain to the future age, and not to this age. b. "Go and tell him his fault, between thee and him TRESPASS BROTHER 47 alone," Represents, Any offense committed against < :< >< l. and liis ownself. Deu. 17:2; Gal. 6:1 ; -las. 5:16. [f a Christian can help a Christian brother in this life to reform, or forsake an error in deed or belief lie has done a good work, in this life; and, in the mxt life, he will receive a righteous man's reward. It is better i<> work in line with our duty to a brother thus, than prose- lyting one to our party or creed. It should be done secretly. Then the reward will come openly Matt. 6:4). It is a trespass between us ;is Christian brethren, which so often is the case, and it is more DOble ami Christlike to settle our differences by arbitration, than going i" Law and Lawyers to settle them, dames 5:20. C. "If he shall hear thee, thou hast gained thy brother," Represents, Religious and moral persuasion, which of- times will accomplish the end sought. Prov. 16:32; ESccle. 7:9; Rom. 11:14; 1 Cor. 9:22, 10:33. Moral suasion accomplishes hut little in this air'- of sin and depravity. Our Lord used hut little of persuasion while he was here, and accomplished hut little on that line. None of his fellow brethren of the Jewish faith be- lieved him when lie told them of their faults, or trespass against his father, Ids religion, or himself, as the one Ben1 from God. And hut few heard and believed on him as the Messiah. And to them who did believe, he gave power to become the Sons of God. John 1 :12. Public exposure of sins never converts the sinner: hut earnest personal and "alone* - appeals sometimes accomplishes the desired end. The use of moral suasion has brought thousands, yea. millions, into the religious organizations of the day. While only one by one is brought to see his faults and reform, according to this parable of our Lord. But when our Lord comes and two or three (not large congregations) are gathered together in his name (making these appeals) "he will he in the midst of them" (for he will then he present, which is not the ease in this age), and. that to hless and assist. d. "But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three wit- nesses, every word shall he established," Represents, These witnessings are to prove our earnestness, and not to prove our brother was in error. This is self evident. Num. 32:23; Jer. 16:17; Eze. 3:20; Rom. 4:7; Jas. 1:15. It seems to be a law of our being, that "in union there 48 TRESPASS BROTHER is strength" (Deu. 32:30; Eccle. 4:9-12; Mark 6:7-10). This seems to embrace the doctrines of their commission, which they were to teach. And to preach repentance for sins, not proselyte. It takes more than one person to witness, and establish a Bible truth. Our Lord sending his Apostles out to teach (and not to convert) the people to believe the same doctrines he was teaching — doctrines of his coming Kingdom. Not that they should follow him then, but to teach them of his mission by coming among them, to die for them, and to rise again from the dead, soon go away to his father, from whom he came ; go to receive his Royal Commission to Come again, and raise the dead in their seasons — "due time ;" and to establish his Kingdom, and to draw all men into it. Also then bless every family that ever lived. e. "And if he shall neglect to hear them, tell it unto the Church," Represents, The "Church" that Christ is to build when be comes. This word Church comes from Ecclesia— Greek. Matt. 16:18-19; Eph. 1:22; Col. 1:18; Heb. 12:23. This expression implies that if two brethren cannot settle their differences with witnesses here, they are to wait until the next age, till his Church is built, and then to tell it to that Church. It is a good way to settle dif- ferences of every kind. It is better to endure wrong than to be too hasty. Time and reflection will often, and most always bring repentance and forgiveness to both parties. So much is made of the Church or Churches of the present day. as if its or theirs are the one that Jesus said he was going to build. An offense in this lite that cannot be reconciled amicably to both parties must be carried over to the resurrection. Very probably the Church is mentioned as an assembly (Greek— Ecclcsia)oi his folloAvers in this age. Prom its connection here most probably he meant the true Church of the future, which he will build in the future. The whole scene of this Parable is meant to show the reality of the future Age — the true Gospel Age. The latter being time, the offense will be committed then. This thought accords with many scriptures relat- ing to the work and results of the Kingdom to come. The Church then will be the innermost, or uppermost organiza- tion of the Kingdom. f. "But if he neglect to hear the Church, let him be TRESPASS BROTHER 49 unto thee as an heathen man. and a publican," Repre- sents, ilic offender who cannot be reconciled, shall be treated as we would treat the world. Matt. 5:30, 7:12; Luke 3:6, 6:31. The offenses or trespasses one brother commits against another brother in tin- truth, or, "in the Lord" I I'sa. 31: 24; Rom. 16:8-13; Phil. 1 :14). in this evil age, grows out of the evil passion or selfishness of our fallen nature; or a misunderstanding of what is right, and should be for given by the offending brother. I Cor. f>:2'2; II Tim. 4:16; Jas. 5:20; I Pet. 4:8. But if the offense or trespass is againsl the plain teach- ing of our Lord, or Moses, or of the Prophets, or also of the Apostles; if they cannot be settled satisfactory be- tween us in this life, it is better to let them rest until we reach the resurrection age, when we shall have gotten over our passion in the matter ami can tell it to the ( 'hrist established Church, where the differences will he amica- bly and justly settled. g. ''Verily 1 say unto you. whatsoever ye shall bind on earth shall he bound in heaven; and whatsoever ye shall loose on earth shall he loosed in heaven," Represents, that Deeds done in this life, will he accordingly rewarded or "meted out" (Luke 0:38) in the Kingdom of heaven Lite. Psa. 126:5; John 4:18; Gal. 6:7-8. Whatever truth or doctrine we "hind" or "corral" in this life, will he against us in the next lite, and rise versa. Then let us "loose" doctrines here, and then they will not be against us in heaven — the next life — "be loosed in heaven." Since our Lord uttered these sayings, many of his professed followers have taken this scripture and used it, as a cudgel to "lord it over" the heritage of God — the Church — Eeclcsia. All this goes to prove the Churches (so called) at present, are not what they were intended to be, and also proves that what the professing brother binds or looses here, in this life, is bound or loosed in the hereafter. So the present Earth and Heaven is not what our Lord meant, hut he meant the third Heaven and Earth — regenerated Earth and Heaven. Matt. 19 :28-29. 50 COMPASSIONATE KING 11. THE PARABLE OF THE COMPASSIONATE KING. Matt. 18:23-35. Glossary. The scene of this Parable is laid in the three Heavens — Heaven before the flood, the Heaven that now is, since the flood, and, the Heaven to come — the new heavens (II Pet. 3:13). Besides these Heavens, there are Heavens — different order of thing, from what we have now, both Spiritual and material; yet to come — in the "new Heavens" (Psa. 145:13; Isa. 65:17; Matt. 26:29; Luke 16:9; Eph. 1:10-14). The works of Creation before us show God's power and purposes in them all. a. "Therefore is the Kingdom of Heaven (of these many Heavens) likened unto a certain King," Represents, that the Central Kingdom here is the Millennial Kingdom — only of 1000 years. Gen. 14 :18 ; Psa. 2 :6 ; Isa. 6 :5. The work of the Kingdom here has reference to the action of its King and his administration. The opening of the work by its king. The word "Therefore" indi- cates that the preceding parable, "The trespass Brother" shows the sinful course of an offender in the trespass and its results, in the coming judgment — decision of God, of the Millennial reign. Then verse 19 shows how brothers can or may dwell together in harmony, and Christian fellowship here on earth, and at the same time, also have our Lord's approval. "For where two or three are gath- ered together (then in the coming age) in my name, there I am (during my second presence, as I am away from now) in the midst of them." So the 20th verse refers to the coming age, when he will be present, for he is not present in this age — the Gentile Free Grace Dispensation. Hence this parable shows that mankind will have evil propensi- ties then to overcome in the resurrection age. That is the Gospel age of 1000 years — The final trial or probation, preceding the reign of everlasting Righteous- ness. Then Justice will be satisfied, the Curse removed, and the Race freed from Death — Adamic death, and, the Second death. Luke 20 :36 ; John 11 :26. But in this trial age of a thousand years, our moral, mental and physical weaknesses, caused by 6000 years and more in sin and death, will then be changed, for, nothing changes in death. (Eccle. 11:3). Then will our COMPASSIONATE KING 51 sins manifest themselves, in our actions, as indicated in this parable. So the King here undoubtedly is justice Divine Justice. One of God's eternal Attributes. b. "Which would take account of his servants," Rep- resents, The judgment decision (krisis Greek) of the work of these servants in their future Lives. Psa. 144:3; Bccle. 7 :ii7 ; II Pet. 3:15. This account of his servants was taken after their work was performed in this age, and. taken then for the purpose of cont inuing them in his service, for another dispensat ion the 1000 year reign, or as Long as they are faithful in that dispensation, so as to fit them Eor coming dispensa- tions — forever and ever ages (Isa. 32 :18 j Luke lti:!»; I Tim. 6:17). But if any person disobey, and prove them- selves unworthy of everlasting Life, as did this Bervanl of the parable, they will not be only t iirned out of service, but will then be cast into the Second Death i Isa. 65:20- 2:\). But the servants here referred to, are Lucifer, and his family the sinful Angel8; and. also Adam and his family — The Sinful Race. c. "One was brought to him which owed him (the King — Divine Justice) ten thousand talents," Represents, that the one brought is Lucifer and his family — Tin- Race of Angels. I Chron. 21 :15-27 ; Zech. 1:9; John 5:4; Acts 7:53. The Talents here are doctrinal truths of the Millennial Kingdom. All of Cod's truths (doctrines are carefully looked after by God's attribute Justice | Isa. 28:17; Matt. 24:28; Rev. 9:20). The person who was brought to ac- count was a very trusted agent, and up well in the king- dom, in its earlier stages, and well qualified in every way for this high trust. Hence it is evident he was n Spiritual Being, and, his trust was a spiritual Trust, and o( superior value. Talents imply, the Standard Coin of exchange on the Spiritual — "high Calling" plain of existence. While pounds represent the Standard Coin of exchange on the lower or human plain. See "parable of The Pounds," page 248. (Luke 19 :12-27) for the lower plain of existence. And the "Parable of the Talents, page 92. (Matt. 25 :14- 30) for the higher Plain. Therefore talents represent the plain of Spiritual Souls or beings. The dealing in the Resurrection Age, will be in the "souls of men" (Rev. 18:13), in bringing them into the High Calling Kingdom. 52 COMPASSIONATE KING The traffic today in souls of Men and Women is to get them into the Devil's Kingdom. The Coin used now is "pounds" — Copper. Then it will be Talents — Gold. d. "As he had not to pay, his lord commanded him to be sold, his wife, and children, and all that he had. and payment he made," Represents, The Angels as not having a Redeemer, therefore these must be sold to satisfy the demand of Justice. The Being sold "under bonds of darkness until the judgment of the great day" — Resur- rection day. Gen. 3 :14-15 : Isa. 14 :12-17 ; Jude. 6. Lucifer held this high position from old times until he had deceived the Race, through Mother Eve. Then he was brought to account; and "judged by his own mouth" (Luke 19:22); he was condemned. But his destruction was delayed by the Sale of "himself" and family — The Wicked Angelic Race; until. "The debt was paid." That portion of the Angels who went with Satan were reduced "under chains of darkness," while Satan himself was cast down to the earthly condition. He was not to be- come human as men. but his power was limited to do evil, on the Earth plain, the plain "where men dwell" and there he has his tabernacles; and dwells in the man- made religious creeds; yet his work (now) is unknown to the makers of, and upholders of these Creeds (Rev. 2: 9-13; 3:9). This evil must he accounted for. and payment made some day and in some way. e. "The servant therefore fell down saying Lord have patience with me. and I will pay thee all," Repre- sents Satan's knowledge of Cod's desire, that none should perish but all should be partakers of bis Mercies. Job 1:6-12; Psa. 100:5: Zeeh. 3:1-2: II Pet. 3:9. This steward (Lucifer) had known his master's will, and had obeyed it for a long time, and by permission, or by an overruling Providence, perhaps both of these mercies. This Steward "conceived sin" in pride or ambition, perhaps both, and he undertook a "robbery to be equal with Cod." but for so doing he "was in the transgres- sion." or misused his master's talents, and became in volved in the death sentence, in the sum of "ten thousand talents," with not a talent to pay the debt demanded. Still he (Lucifer) humbled himself and asked for some days of grace. f . ' ' Then the Lord of that Servant was moved with com- COMPASSIONATE KING passion and forgave him the debt," Represents, Justice exercising mercy, even to the Inches! order of God's disobedient creatures. Psa. 119:132; Jer. 39:12; Eae. 36:37. .lustier accepted the promise, and forgave all the debt. Tliis forgiveness was. conditional <»u good behavior. The Lord God through his Justice and foreknowledge, knew thai Satan would not keep his promise, but, to show his mercy to him, he took him at his word, and forgave him all. This teaches us that we should follow this course in our dealings with all our fellow servants. We are instructed to forgive those who trespass against us seven times; yea seventy times seven (Matt. 18:21; Luke ]7:t . No end or Limitation to our forgiving in this life. Reader, let us do likewise. g. •'Hut the same servant went out ami found one of his fellow servants which owed him an hundred pence," Represents, Lucifer finding the human Race, and through falsehood. go1 the Race in d.ht to Justice •"one hundred pence" Death the waircs of sin. .Indies 6 :22 ; Zech. 1)5:7; Matt. 24:49. Lucifer when an angel of Light "Son of the morn- ing," hf had the care of all of Qod's created beings, but through his pride, he will loose his Soul, in the second Death (Rev. 20:10). "Pence" is a portion of a "•pound." and valued as copper is valued. h. "He laid hands on him and took him by the throat. saying, pay me that thou owest." Represents Satan using King Justice's original demand — "Life for Life." "Bye for Eve." "hand for hand and foot for foot." (Jen !) : 5-6, 42-22; Ex. 21 :24; Dent. 19:21 ; Matt. 5:38-42. Satan acted justly in God's plans John 2:1-7). This Servant of Justice (Lucifer) demanded of his servant only what the Law of (iod always required. Then God's ap- probation was upon Lucifer's action. Bui Justice had just shown Lucifer what he (Justice) had done, hut Lucifer preferred following God's Law of Equity (Gen. 4:9-15; Heb. 12:24). Lucifer in this struggle for Divine Law, opposed the right of King Justice to show Mercy. and thus God saves the sinner, by his honoring God's Laws. Right here Lucifer through Pride (Psa. 10:2-11; Obid. 3; Zeph. 2:12; I Tim. 3 :6 ; I John 2:16), lost his favor 54 COMPASSIONATE KING with God, and "fell to Earth like lightning" (Luke 10: 18; John 12:31, 16:11; Eph. 2:2). This same Pride, and Satanic Lust for power is manifested, all down the ages in the hearts of "the Children of disobedience" (Rom. 5:9; Eph. 5:6; Hell. 2:2). And today it is in its worst stage of development. It is seen in the power of money; in the Trades Unions, Monopolies, Trusts, Politics, and also in religious Societies, etc. It has leavened the whole lump with selfish pride, and usurpated power, i. "And his fellow servant fell down at his feet, and besought him saying, have patience with me. and I will pay thee all," Represents, That this fellow servant is the Race-in-Adam — Noah, Abraham. Moses. David, Jesus, et al. Gen. 15:13; Ex. 7:16; Psa. 72:11; Matt. 4:10. Lucifer knew the Race had nothing to pay with, so made ;iii unreasonable demand. Hut the Race has a Re- deemer, hence, the Race can give security for his promises. But, Lucifer, the debtor of 10.000 talents (in Gold), had no one to go his security, and so had his debt readily forgiven. So Lucifer's debts were all forgiven; while Adam (the Race) was not forgiven, but had, or has a Redeemer — Mediator. So pleading for time (till the Res- urrection), when he could pay all. The Race's debt — 100 pence — The Ransom, was now paid to Justice, by Jesus' death, and resurrection. And what the Race now wants. is time to be restored — "Due time" (I Tim. 2:6; I Pet. 5:6) to life again, in order to satisfy divine Justice, and go free through the blood (Ransomed life) of the Lamb — Jesus. j. "And he would not, but went and cast him in prison (death) till he should pay the debt," Represents, the prison as death of the Race. Matt. 2 :16, 16 :21 ; Mark 8 : 31, 14 :64 ; John 1 :29 ; 4 :42. This Debt was paid eighteen hundred years ago by the Redeemer. Jesus — the Christ after death. Jesus first went into death and thus paid the price Justice demanded — His life Soul, for Adam's life Soul — "Life for Life." And rose again, and thus "gave assurrance (of resurrec- tion) to all men. in that he (God) raised him (Jesus the Christ) from the dead." (Acts 17:31)— The "prison" (Psa. 142:7: Isa. 24:22. 42 :6-7 ; Zech. 9:11-12; I Pet. 3:19- 21). Lucifer after he had sinned and became Satan — The Prince of malicious wickedness, would not show any favor, but cast the Race into death by deceiving mother COMPASSIONATE KING 55 Bve with ;i malicious Lie, which broughl the Race into the prison-house of death. k. "So when his fellow servants (the Holy Angels s.iw what was dour they were vn-v sorry, ami eame ami told their Lord (Divine Justice) all that was dour." Repre- sents the Holy Angels. Those who did not go with Lucifer (now Satan) in degrading the Race, dm. 32:1; .Matt. 22:30; Luke 12:8, 15:10; Heb. 1:6. These Holy Angels are Legions innumerable. These Holy Angels of God, are held up in the scriptures in con- tradistinction to the Fallen Angels The Devil's Angels. These two Classes constitute the whole race of Angels Spirit Beings. The wicked or Devil's Angels were first made known to Hie human Race by OUT Lord in his para- hie in Matt. 25:31, page !»7. Jude refers to t hem (6th vs. ;is t In- " ' sons of ( iod " who kept not their "first estate" (Gen. 6:1-5); these sons ("angels of God") had power to transform into flesh as men, ami when they did so. they "lusted'' and married the "daughters of men." Instead of fulfilling their mission and returning to "their former estate," they "lusted" for the estate of the flesh so well, they continued in it. and thus became transgressors through this "lust." and was sentenced to "chains of darkness." These are "The Spirits of Devils." working (since then) in the hearts of the children of disobedience," of the Licentious of the Race. This class of Angels may have an opportunity to reform in the "judgment" of the great day (Jude 6). These sinned through Lust, while Satan sinned through Pride. Hut the other class that did not leave their "first estate," are still Holy Angels, and will be happy in that Spirit condition to all eternity. 1. "Then his lord (Divine Justice) after that he had called him, and said unto him: Oh. thou wicked Bervant. I forgave thee all that debt because thou desiredest me; Should not thou also had compassion on thy fellow servant (the race of men), even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors till he should pay (now) all that was (then) due unto him." Represents, Divine Justice calling Satan to account for his deliberate diabolical dealings with the Human race, in deceiving them in sin and death, and he must now pay his former indebtedness of 10,000 talents. Satan now 56 LABORERS IN THE VINEYARD being demanded to pay the original bill, with not a Talent to pay with. "The wages of Sin is death" (Rom. 6:23) so he must pay this bill, with his death, which is eternal death. Hence no hope for Satan. Gen. 50 :17 ; Jer. 36:4; Matt. 6:14-15. But the Race has hope of Eternal life in Jesus Christ her Lord, and her Lord's resurrection. This gift to the Race applies to them in the resurrection age. Blessed hope. But we must learn to forgive our trespassers in this life if, though it be an uphill business, that we may be the better able to forgive in the Coming Kingdom. m. "So likewise shall my heavenly father (then) do also unto you, if ye from your hearts, forgive not every one his brother (now or then) their trespasses," Represents, that the work of mercy and forgiveness begin in this life, will be carried on in the life to come. Ex. 34 :7 ; Psa. 51 : 14; Dan. 9:9. Forgiveness must be from the heart. Outward show of forgiveness will not answer now nor then. God Cannot be mocked. He sees the heart, and knows our thoughts beforehand. 12. THE PARABLE OF THE LABORERS IN THE VINEYARD. Matt. 20:1-16. Glossary. The scene of this parable is laid in the Resurrection life, showing principally that his vineyard then will be like theirs now, as is seen by the word "For." a. "For the Kingdom of Heaven is like." Represents, the third heavens or the Resurrection Dispensation. Ex. 19:6; Dan. 7:18; I Cor. 15:24. This parable is spoken as a reason for an illustration concerning the things he had just spoken to the multi- tude, and especially to his disciples. See 19th Chap. Then he turned to his disciples (23d verse) and said, a rich man would have hard work to get into the kingdom of Heaven, because a rich man generally prefers his riches, to a promise of Eternal life; as this present life is not an eternal Life, but a mortal Life, and it is a death con- demned life in Adam. Therefore he was teaching concerning the Resurrec- LABORERS IN THE VINEYARD :>7 tion life— in the third Heavens. In the 28th verse, 19th Chap., Jesus said to bis disciples, "Ye \\ hick have (in i he past future tense you Bee) followed me in the Regenera- tion, when the Son of Man shall sit in the throne of his Glory, etc/' This proves conclusively thai he was speak- ing of the regenerated or Resurrection life. Then he gave the Parable with a "For" to demonstrate his arguments. Therefore this kingdom of the Heavens is in the third heavens. "For" is a word used very often by our Lord in his teachings. His teachings arc always very Btrong statements, ami proven by other equally strong facts or illustrations by the "For." This parable was given to make dear two strong statements in the 28th and 29th verses of the preceding chapter. Hence, the facts of the parable's illustrations. b. "Unto a man that is ;m householder," Represents God through Christ as the householder. Psa. 107:37; John 14:2; Bph. 2:19. God is the great Householder. He owns the Earth and all things therein (Psa. 50:10), and he made all these things by his Son (Prov. 8:30-82; John 1:3; Bph. 3:9; Col. 1:16). He upholds all things, and works according to the council of his own will. c. " Which went out early in the morning to hire laborers into his vineyard," Represents, Christ's Kingdom as the vineyard in his second Presence. Lev. 26:3-7; [sa. 5:1-10. Christ's return to earth, and presence in his Father's Vineyard, will assure peace ami happiness to all his Ser- vants, during the whole season — millennial age. Ami the increase of that vineyard kingdom, in every particular will go on season alter season by Jew and Gentile to all eternity (Isa. 9:7; Eze. 36:37-38). This vineyard is to be managed by help secured by '•hire" of the "Children of the Resurrection." all through that age. lie is to pay "good wages," and to pay to all tin- same amount, in that age — "that day." There will he no strikes, as all will be skilled laborers, and be contented "with their wages." Luke 3 :14. Vineyard in this parable is used to illustrate the bless- ings — fruit to come on the vines. Vines are individual efforts. Then in that age. blessings will come through our individual efforts. Vineyard means a collection, or lot of vines. And the fruit is Grapes (not Figs, Olives, or Wheat). And the grapes are food for every one. And the 58 LABORERS IN THE VINEYARD juice of the Grape is fermented into Wine, which is yet used largely for a stimulant or intoxicant. Fermented Wine represents evil. Unfermented wine is the liquid of the grape when it is first drawn. Iu its unfermented state, it is used as a symbol (by our Lord) of his blood — sacrificed life of pain, anguish, crying. Matt, 26 :28-29 ; John 6.54-55 ; Heb. 9 :21-23. When Jesus turned water into wine ; and, when he used wine in the institution of the "memorial" of his death, he used "new wine" unfermented, representing his inno- cency, and sinless life. In its fermented state it was used as a Symbol of our sinful life. God having a Vineyard, and sending bis Steward early in the morning (the resur- rection) for laborers, implies in the first place, that the Resurrection will find the risen Race in a low, morbid, and weak condition, through fermented wine of this crushed life age. And in the second place, it will be necessary in that age, to have a sufficiently large vineyard of grapes, for "new wine," to give as a balm, or medicine to restore the Race (Jer. 8:22, 51:8-9) to its original strength and pur- ity, as it was in its creation in Adam. Hence, our Lord said he would no more drink fermented wine, until I come and drink it, "new wine" in his father's Kingdom with them (Matt. 26 :27-29). The Labor hired to work in this future Vineyard, represents Means or machinery — Labor saving machinery to be used to grow the vines — individual ef- forts of all of those who accept the offer of obedience to the Gospel call in that Age. This machinery is run by laborers "hired" to operate the Electrical and Mechanical devices — "Power of the Holv Spirit." I Chron. 29 :11 ; Psa. 68:35; Isa. 40:28-29; Matt. 6:13; Heb. 4:12. d. "And when he had agreed with the Laborers for a penny a day, he sent them into his vineyard," Represent- ed by a Penny is eternal Life. This pay — Eternal Life, will be given to all individually, who obey the command (Prov. 10:16; Rom. 6:23; I Tim. 5:18; Rev. 2:2). This is the reward for good work done in the vineyard of that day. ( See Matt, 23 :23 ; Luke 1 :77-79 ; Rom. 9 :23-26 ; Titus 3:5; Jas. 2:12-13). Work or labor done is to produce wine, and wine symbolizes blood — Life. Blood is the life of our Lord sacrificed in death. Therefore His Resurrec- tion, secures a resurrection for all the Race. Then in their Resurrection, the Nations will at once LABORERS IN THE VINEYARD 59 resume their former governments. These governments then, at once will be set up in the old style, lint the Electrical power of Love and Righteousness, in Christ's adjoining Kingdom will soon overpower these adjoining evil powers, and, the new kingdom of Christ will draw them into his I Rev. 11:15). So his kingdom will be established from the Rivers unto the ends of the Earth (Zech. 9:10). It will "draw" into it all these govern- ments. Dan. 2 :44 ; Rev. 11 :15. e. "And he wenl ou1 about the third hour, and saw others Btanding idle in the market place, and said unto them; go ye also into the vineyard and whatsoever is right I will give you. And they went their way. Again he went out ahout the sixth hour and ninth and did like- wise. " Represents, by these three dates, the beginning, the middle, and the end of thai millennial aye. [ga. 12: 1-6, 65:20-23; Luke 12':31-34 As the parable indicates, the work of the Kingdom, from the time of its being established, until its consummation, or, close of the 1000 years, will be individual efforts to grow grapes for wine, "new" Holy "Spirit upon all flesh." And then the vineyard Kingdom, will be turned over to the father, for his perpetual "usurv." I'sa. 22: 28. 148:13; I Cor. 15:24-28. So the labor will be increased at different times, as tin- work will be required, on the different plains of work of the Vineyard — Kingdom. Thus when established, and give employment, and bring blessings to all the families of the Earth. Blessings on Three plains. The Earthly plain, the World in general. The Spiritual plain, the Angels in prison — "Chains." And the Divine plain, the Church in particular. This "day" in the Vineyard is a thousand years in duration. Eternal life will lie given (Rom. 6:2*3) to all who do work then faithfully. And any then who will not accept the offer and work, will be cut off and destroyed ( Acts 3 :23). This Vineyard will be Christ's to manage and bring to perfection. Hence, the Church (as above) called out for his name (Acts 15: 14) are called, to consecration (Rom. 12:1-2) in this life (before death), so that in their re-construction they will be "born of the Spirit." and become his body (Col. 1:18- 21), and become Divine ; and be Assistants, in the manage- ment of the Vineyard kingdom, and some in restoring the fallen Angels. 60 LABORERS IN THE VINEYARD f. "And about the eleventh hour, he found others stand- ing idle — He sayeth to them, go ye also into the Vine- yard, and what is right ye shall receive." Represents, the close of the millennium, when all will be rewarded. Jer. 8 :20 ; Eccle. 3 :17 ; Rev. 22 :12. The "eleventh" hour laborers also, received Eternal Life (a penny). Received, not for the amount of work but for the willingness to work, which secures Eternal Life. It is a reward for accepting willingly his salvation — Life from death, which he secured for us by his death and resurrection. g. "When even was come, the Lord of the Vineyard said unto his steward, call the Laborers and give them their hire, beginning from the last unto the first." Rep- resents, the "even" to be the close of the dispensation — Millennial Dispensation. Gen. 12:2-3; Eccle. 12:14; Luke 12:42, 19:12-17; I Pet. 4:10. Laborers are the Race resurrected, and. now enjoying the blessings promised to them through Abraham. The "Lord," is Jesus Christ. And the "Steward," is one or more servants who in this life, increased his "pound" to five or ten "pounds." In Matt. 25:14, gives the time when our Lord will (in the resurrection age) call them his own servants; while in this age (Luke 19:12-17) he calls them his servants, only. Now, in the resurrection age, they are trusted with "Talents," representing ability to manage a large estate (vineyard). So these, his "own servants" are then pro- moted to the duties of a "Stewardship." The Steward here is thought by some to apply to the Holy Angels. But Angels are generally called "Messengers," and are never called Stewards. But Steward more reasonably is applied to his tested Servants, of this age. Of course the Paymaster in that day will be Christ. John 10:28; 17:2. But Christ is the "anointed," and, the Church (his own servants) is also "anointed" (I Cor. 1:21; I Pet. 2:9; I John 2:27). So they will be on the Divine plain. Hence the Body of Christ — the Church, will be the Laborers or managers. The Holy Angels will be interested, and wit- nesses in that judgment pay day (Matt. 25:31, 46). There would not be any laborers in that age, if Jesus had not come in this age, and purchased the Race (the Vineyard "field"), and secured the treasure he found therein by THE TWO SONS 61 his death and resurrection. Thai treasure In- "hid," was the human Soul of the Race. See Glossary of the fifth ami sixth parables in Matthew. 13. PARABLE OF THE TWO SONS. Matt. 21 :28-32. Glossary. The scene of this Parable is laid in the Jewish Dispen- sation, ami foreshadows into the Millennial or Resurrec- tion Age. a. "I'.ut what think yel A certain man." Represents, Abraham the head of the oath bound Covenanl classes, his two Sons. Qen. 12:1 3; Gal. 1:22; Heb. 6:17-19. Note the expressions "A certain man" and "what think ye" of him. This man was ;i "certain" one, and not taken at random. Christ Jesus aever spoke at random, but always from history or to make history. But he took this as with other parables, from scripture the <>M Tes- tament. Luke 12:16, U :16, 15:11. This parable was spoken to the priests and elders, who knew the scriptures, as well as Jesus did, or according to their duties, they oughl to have known them better than he. This parable undoubtedly refers to Abraham and Ids two sons Ishniae] and Isaac. In like manner the parable in Luke 15:11, refers to Isaac and his two sons Esau and Jacob. [shmael like Esau, was not in the line of om- Lord's decent, hut nevertheless they were in God's line with his Plan of the Ages. Ami they fulfilled as important a part in the development of his plans; and they were also child- ren of Abraham, and inherited a part of Abraham's promises. Abraham stood at the head of this plan and these promises. And he received the Great Covenant which stands for all eternity (Gen. 12:1-3). In this Covenant, God promised Abraham, he was going to raise all the dead Race to life again: for he said he would Comfort Zion; and make her wilderness like Eden. Joy and gladness shall be found there (Isa. 51:2-3, 9-11, 17-19), and give the blessings of Eden, again to all the families of the Earth (Isa, 51:2-3; Eze. 36:34-36). God bound himself to this Covenant with an oath (Gen. 26:3; Psa. 62 THE TWO SONS 105 :6-15 ; Heb. 11 :13-14). His oaths never returns to him void. b. "Had two Sons," Represents, the two Sons as two Covenants. First, the Bond or Law covenant, typified by Ishmael, and the Second, the Free or Grace Covenant, typified by Isaac. Gen. 21:9-12; Rom. 9:7-9; Heb. 11: 17-19. So in this parable which was spoken to the Elders and Priests, verse 23. He refers them to the two sons of Abra- ham (he had many other sons) as the ones who can fulfill all the added and other features of the Abrahamic Cove- nant. Ishmael being the first born Son, and of the Bond Woman Hagar, he represents the Bond or Law Covenant. Paul says "Isaac is of the Free woman" (Sarah) and allegorically represents the Free or Grace Covenant, of which we — the Church, are children, if we hold fast to the Abrahamic faith. That is, God is able and will, Jesus says (John 5:28-29) raise all the dead to life, in his "due time," and, he will bless all with faithful Abraham. As such, we are children of the Free Cove- nant—of Sarah the Free Woman. Gal. 4 :22-31 ; Heb. 11 : 17-19. Paul in Galatians does not mention the new Covenant that is to take the place of these two. as one Covenant, represented in the Mosaic Law. by the double Breast Plate (Ex. 39:8-9). This he makes plain in Heb. 8:7-9. Note "with them," — the "house of Israel" after "those days" — the Resurrection days. But the new Covenant is represented by the Ephod, to it the above were "added" or attached "unto," because of transgression until the 1 ' Seed ' ' should come. Gal. 3 :17-19 ; Ex. 39 :18-21. This new Covenant, for the Resurrected world, seems to be represented in Ketusah, Abraham's third wife or Concubine (Hagar was a concubine as well), and her children six. Paul here refers to these new Covenant Children in Heb. 8 :10-13, and quotes as proof Jer. 31 :31- 34. This new Covenant of Jeremiah and Paul will be written on the hearts of these two families of faithful descendants of Israel after the flesh. Rom. 8 :l-4 ; I Cor. 10:18. The first family through Hagar and Ishmael (her son), allegorically (Gal. 4:22-23) are faithful descendants, un- der or through the Aaronic Priesthood (Heb. 7 :5, 23 ; 8 A, THE TWO SONS 63 8-12). They are the "house of ferael" (Jer. 31:31)— Servants. The Second family, through Sarah and taaac hereon, allegoricslly (Gal. 4:26-28) are faithful descend- anta under the Melchisedec Priesthood I Beb. 7 :4. 6, 11. 13- 18). 'Plies. • are the ••house of Judah " (Jer. 31 :31 Sons of God. These lasl are Spiritual. They Deed a "writing on the heart;" hence, they an- omitted in Heb. 8:10 and Jer. 31 :33. "The Sous of God," the "house of Judah" in the Res- urrection will act with Chriai as Judge Advocate; and. the "house of Israel house of Ketura - ' as Mediator In- tercessor over all the families of the Earth, to bring to them for a thousand years all the blessings promised to Abraham. Gen. 12 :l-3. C. "And he came to the first (the oldest -Ishma.l and said, Son go work today iu my vineyard. 1 1. answered and said. I will not, hut afterwards he repented and went." Represents, that Ishmael will stand for the Child- ren of Israel, at the time of the blessings; and Isaae for the Church at the same lime. Ami "my vineyard" will then represent the Kingdom of the third Heavens — by Paul (II Car. 12.1-4). The "today" is the Resurrection age. Gen. 25:1-4; Eze. 16:41-43; Matt 21 :31 : Bom. 5:18; Heb. 8:13, 12:24. The first son Ishmael would not go "today"— in the Resurrection, because he could not. for In- was "east out" (Gen. 21:10). Hut when the ""due time" comes, and he is raised from death, and the vineyard kingdom ia plant- ed, lie will have gone. And as Ishmael was not in the direct line of the Abrahamic promise, he then could not typify any portion of Israel. So Paid in Gal. 4:19-22, "changed his voice" — the allegory, and makes Ishmael represent the Law Covenant, because lie Ishmael was a bond servant — "son of the bond woman" under the Edenic Law, which was also a Bond covenant. In like manner Isaac represents the Free Grace Covenant, be- cause he was a free born son — "son of the free woman," under Grace, which laws were a free Grace Covenant — Grace Covenant. II Cor. 5 :17 ; Heb. 9 :15. As Paul intimates, the Law Covenant was "added" to the great Covenant (Gen. 12:1-3), "because of transgres- sions till the seed should come" (Gal. 3 :19). It seems that Ishmael was "added" to Abraham's family until the "seed" (Isaac) did come — by birth. But when the Isaac 64 THE TWO SONS was born, Abraham was told to "cast out" the Bond child and its mother from his family, so that the true heir of his estate might obtain his inheritance. Gen. 21 :9-13. The Abrahamic Covenant typified by the Robe of the Jewish High Priest — Aaron ; and the Ephod, which was "added" to the robe, typified that Covenant — the New Covenant; that God will make with Israel and Judah (the Old Testament Covenanters — Jews; and the New Testa- ment Covenanters — Gentiles; "after those days," in the Resurrection days; then will obtain the "New Covenant" — Contract, that Jeremiah and Paid speak of in Jer. 31 : 31-34; Heb. 8:8-12. And to this Ephod (which was at- tached to the Robe) Avas "added" the "double" Breast Plate, which typified the Law and Free Covenants, until the resurrection age. Paul speaks of these two covenants, as being "added." The Law Covenant was typified by that part of the Breast Plate that was in front. And that Law Covenant was in vogue until Jesus Christ came the first time. Then the Breast Plate was reversed, or turned. So since the first Advent, the Free Grace Coveiiant is in front, and will obtain until the Second Advent of our Lord. Ex. 28:15-17. After the Second Advent of our Lord Cod will make a New Covenant with resurrected Israel — the Jews, and with Judah — the consecrated Gentiles, who are typified by the Breast Plate doubled. See pages .248 Tshmael through his mother, when they were "cast out." was no doubt angry. And when he was invited, or expected ("to go") to hold onto the Abrahamic Covenant (vine- yard), he declared (through his mother) he would not (Gen. 21:17-20), because he could not, as he was cut off from his father's Inheritance. But in the resurrection, when his "Inheritance is restored." then the whole de- scendants of Ishmael— a very large portion of the Race, no doubt will "repent." and go to work in the Lord's vineyard Kingdom — which will be the whole Earth. For Abraham thought then, and will think again as much of Tshmael as he did of Isaac (Gen. 17:18-21). But, Abra- ham obeyed God when his purposes clustered around Isaac, even before he was begotten and born (Gen. 17:15- 21). See the illustration in Jonah 3:1-10, as an example of repentance after typifying death in the Whale and a second time preaching. d. "And he came to the second (son) and said likewise. THE TWO SONS 66 And be answered and said I go sir, and went not." Rep- resents, ilif second Bon as Isaac The Elders and Priests; as the rulers of Israel. Ex. 24:3, 7; Deut 21 :16 17. A National repentance after and no1 in death. The Isaac Nation Israel or Jacob, under Moses and Aaron, did promise God, thai they would faithfully do all he had said unto them (Ex. 19:8, 24:3-7; Deut. 5:27). Bui they did not keep their promises, even with a half heart. Yd Cod's Law is holy and good, too holy for sinners. But the Israelites like all others, were under tin' curse, hence, they could not keep their good promises. The Vineyard they are ye1 to work in. is the Kingdom to come, and it is not in this lite or aire. Hence they — Isaac the head of Israel, could not work in that vineyard, and yet they thoughl they could, and said they would <_'o into it dsa. 1:25-27; Luke 19:11; Acts 1:6). Bui when [srael comes into that future life, they will be able to enter the work, through repentance, as did the first Sou. So re pentance in that age will he required of all men. as »aved sinners. Acts 3 :1 9-2 1 . e. "Whether of them twain did the will of his father" They say. the first." Represents the last sun's disobedi ence, which caused Israel to he punished sorely, for their disohedience. Lev. 26:14-33; Eze. 21 :25-27; Luke 21 :24. And through the first son's obedience will bring gTeat Blessings to all the families of the Earth. Blessings that come only through obedience that God is to bring about (Gen. 18:18-19). The sins of Hie Israelites including and ending in their crucifying the Lord, brought on their final destruction as a nation in A. D. 70. And their re- pentance as a Nation, and return to the vineyard, cannot be until their Resurrection to Life, and God's vineyard is re-estahlished. Eze 37:1-14; Rev. 21 :24-27. f. "Jesus said unto them. Verily I say unto you. that the Publicans, and the Harlots, will go into the Kingdom of God before you. For, John Came in the way of right- eousness, and ye believed him not, hut the Publicans and Harlots believed him: when ye had seen it. repented not afterwards, that ye might believe him." Represents, the Elders and Scribes — the antitype of the first Son. Ishmael. Matt. 23 :13 ; Luke 11 :52-53 : Gal. 4 :22-25. They will not enter themselves, readily then, nor suffer others to enter. They will be stumbling blocks. And the world of mankind in the resurrection will go in before 66 THE WICKED HUSBANDMEN they will. Yet the parable implies, that they will repent afterwards. They were booked in God's plan to go in first. For their sins, they come in last. So the first shall lie last, and the Last shall be First. Mark 10 :28-31 ; Luke 13 :24-30. Read carefully our Lord's remarks in several verses following this parable. This parable was addressed to the people then living in our Lord's time, and the same has been addressed to each generation ever since, and is ad- dressed to us, and the same vrill hold good to the end of time. So let all penitent Gentiles who refuse to believe in a future probation of Salvation, fearing it will be a second Chance of losing their salvation ; let them repent the sec- ond time, now, and thus see. that they of all men need the future probation. What God has planned, let no man interfere with. God will not be mocked. "Whatsoever a man soeth that shall he also reap." Willful Ignorance is sowing to the wind (and likelv to) reap the whirlwind. Hos. 8:7. 14. THE PARABLE OF THE WICKED HUSBANDMEN. Matt. 21:33-45. Glossary. The Scene of this Parable is laid in the Jewish and Gentile ages, and culminating in the Resurrection Dis- pensation. a. "There was a certain Householder." Representing, God the owner of the house, and planter of his Vineyard Kingdom. John 2:16-17, 14:1-2; II Cor. 5:1. Our Lord's teachings here were directed to the Priests and Elders. This Parable of "a certain householder," was uttered because of their hatred of himself, and Johu the Baptist. They had killed John, and now sought his life Soul. His former parable of the two sons, set forth the plan of God through Abraham and his descendants (to which the Elders and Priests belonged), yet the salva- tion of the Race including themselves, was in spite of their hatred of him — Their overruling Providence. But. this parable was to show them their hatred and opposition to him, and his father's plans. Hence, the "certain man" must represent God, whom they professed THE WICKED HUSBANDMEN H7 to love. So their opposition to Jesus was against God. And this parable was given to them thai they mighl see their position of opposition to him. He did not mention them, hut it was plainly sen thai he did mean them A parable is one thing- said, and another thing meant. The thing meant is what we want to know, b. "Which planted a vineyard." Represents, that. I.v vineyard is meanl the Kingdom of Israel planted in Canaan—Palestine. Psa. 78:69; Isa. 5:1-4. So the Vineyard meant their Kingdom set up in Pales tine (the promised land to Abraham), and had been in charge of their Elders, Priests and Kings, for a long time nearly one thousand years 969 years. Ami after their land has "enjoyed her Jubilee Sabbath," of which they refused to keep while in their land, ami could not keep since, on account of other nations interferring, and their absence in other lands. Rut their Land Rest was provi- dentially kept while they were in Captivity seventy years in Babylon. Every fiftieth year was a Jubilee year. Then in Babylon seventy years | II Chron. 36:20-21 I, com- pleted seventy Jubilees, of fifty years each, which equals thirty-five hundred years, and it leaves nineteen hundred and twenty-five years, as the A. D. when there will be due Canaan Seventy Jubilee Sabbaths of Land Rest, which the land received, as typified by their seventy years' captivity in Babylon, ami predicated to be actual by Jeremiah. 1 1 Chm 36:21-22; Ezra. 1 :1. Will all the dead Israelites prior to A. D. 70. who hold a promissory Deed from God, he raised from the dead, and brought in their own land then? Surely (Bze. 37:1-10, 11-14; Bom. 9:4, 10). All these years God has received no profits from his Vineyard in love and worship as tithes. When will the change come? (John 5:25-29V See Re- vised Version. The Laws that God has given Israel are sufficient to protect them from all outside danger; and with their continual Altar sacrifices, were sufficient if obeyed in spirit as well as in letter, to protect them from all evil, and, even from death. For to keep the whole law per- fectly would have given Eternal Life. That is. no one in that case would have died to this day, if they could have kept the whole Law (Luke 10:25-28; Rom. 10:5). Hence all Israel in that case, would have been living today. Perpetual life was promised in the Ceremonial Law it 68 THE WICKED HUSBANDMEN obeved in letter and spirit. But, they like us could not keep it (Lev. 18 :5 ; Rom. 7 :12-13). None of the Race can keep a Perfect Law. But Jesus Christ Our Lord, kept it as the only exception. For he was without Sin. c. "And hedged around about," Represents, the hedge as the moral and sacrificial Laws of Moses. Psa. 105 :44- 45 ; Isa. 48 :18-19. The Laws that God gave Moses, are and have been, the standard Codes of Moral. Civil. Religious, Political and ( 'ommercial Legislation of the World. And it all will be re-enacted in the Resurrection Age. And, as all men in this life, have been more or less conversant with these Laws, they all will lie ready, yea anxious, to come into the Kingdom of Heaven, as soon as invited in that age. Isa. 2:2-4; Zech. 8:2-6; Rev. 21:10-26. d. "And digged a winepress in it." Represents, The Jewish Altars for sacrifices — "winepresses." Isa. 36:7; Hosea. 8:11-12: Zech. 10:7. The "winepresses" signifying the Brazen Altar, their sacrifices were all offered on it. in the Tabernacle Court, and typified humanity. And the blood (wine) of these sacrifices were sprinkled upon the people to declare their death. Flowing blood drawn from the veins is the death, while flowing blood in the veins is the life (Gen. 4:10; Lev. 17: 4; Rev. 1 :5). On account of sins forgiven, they might be justified to life, by a resurrection. And so the juice or blood of the grapes of the Vineyard crushed in the winepress, were drank by the Household, to give Spiritual Life — Eternal Life, to all who come in and labor in this Vineyard Kingdom. Not that it gives life Eternal in this dispensation, hut in the next. The Vineyard was planted. Hedged about, the winepress was built, etc., early in this dispensation or "present evil world." The sacrifices were to be made every year, and some fruits of obedience were forthcoming every year. Dear reader apply this thought to yourself, as a laborer in this Vineyard, and let us square ourselves accordingly. "Now is an accepted time, now is a day of Salvation." See the original Greek of II Cor. 6 :2-3. Young's Analyti- cal Bible Concordance. e. "And built a tower." Represents, the Temple of Solo- mon. Psa. 11:4: John 7:28; Rev. 21:22. The Tower was first in evidence in the wilderness, then in the Tabernacle as the first sign of the vineyard with a THE WICKED 1IUSHANDMKN 69 Tower in it. Then later Solomon's rich Temple appeared ; afterwards Herod's costly Temple (John 2:20). These were all more or less desecrated by the Priests, Elders and Kings of Israel. And vet they gloried in them to their shame. Jer. 4:14; 5:6; Luke 13:34. SUM these all were buill and established by the guiding hand of God, for Israel's future good, and his Glory. Hence God was all the time entitled to a share of the Glory (Tithes). Tithes were partly to be used to keep up the repairs. The re;d Tower of this vineyard, was Jerusalem on Mount Moriah (a high hill |, ami it was their Capital, as God's Kingdom. An. I in the Resurrection of all Israel, during Christ's second presence, i1 will be again established, and become the Capital of all the world of Jews and Gentiles. Zech. 14 £-11, 16-20. f. "And let it to Husbandmen." Represents, A first lease made to the Priests, Elders, and Kings of Israel. Isa. 56:6-7; Hosea. 10:1-2. This Vineyard was first leased to the Priests and Elders. And then to the Kings, until 606 I'.. ( '. Then after that time it again, the second t ime, was leased to t he Priests and Elders, vs. 23. This time teasing from the first was a perpetual grant. Ami if they had obeyed his statutes, and executed his Laws, they never, never would have been removed from their vineyard I Eeb. 8:13 . Bu1 their sins weid before them to judgment. I Tim. 5:24 25. g. "And went into a far country" this Householder did 1 ). Represents, God as leaving his Vineyard people with the first Contract. Isa. 5:5-7 ; .Mark 13:33-35. When God bail done all things necessary, to make his Vineyard Kingdom profitable to him, and to the lessees, lie went, as it were away. He left it in the care of his chosen husbandmen. All be bad to do now was to was cared for, and. to collect his one-tenth, through his chosen Servants. Gen. 28:22; Lev. 27:32. h. "And when the time of fruit drew near." Represents, the time of fruiting, to be the end of the Jewish Lease Law Covenant A. D. 70. (Hose. 9 :7-10 ; Luke 13 :34) . And the fruits to be Love and Obedience. Eze. 44:6-8; Luke 13:7-9. God required obedience from them, from the start, which at the harvest (end of the Jewish Sgfe), would not only return him a tenth, but the balance i nine-tenths) to the husbandmen; and the whole nation of Israel. A fact 70 THE WICKED HUSBANDMEN they did not want to realize. Love and willing obedience in the Husbandmen, would have engendered the same in all the employees, and have given happiness and long life to all, and glory and honor to the owner (God) of the Vineyard. One-tenth was all he required of them, for himself. What do we do for him under Grace — not Law? i. "He sent his servants to the Husbandmen, that they might receive his (one-tenth) fruits of it," "Again he scut other servants, more than the first, and they did unto them likewise." Represents, all the Judges of Israel as ' ' his servants. ' ' Ex. 22 :7-9 ; Judges 2 :16 ; Isa. 1 :26-27. And the Prophets as the "other servants." And last of {ill he sent "John the Baptist." II Kings 17:13-14; Psa. 105:15; Jer. 7:25; Rev. 10:7. When the judges were sent they received perhaps the lull tithes, and God blessed Israel, but their Kings often led Israel into sins, and astray from God. When the Prophets were sent to them from time to time, they treated them shamefully, and, some they killed. And hist of all they (the husbandmen), killed John the Baptist, j. "But last of all he sent unto them his son, saying they will reverence my sou; but when the Husbandmen saw the son. they said among themselves, this is the heir, come and let us kill him, and they caught him, and cast him out of the Vineyard, and slew him." Represents, Jesus, "the Son of Man." Dan. 7:7-10; Rom. 8:31-33. Him by wicked hands they slew, by nailing him to the cross. And, Paul says, when they nailed him to the Cross, he (Christ Jesus will raise all the Jews from the dead) having forgiven them all trespasses by nailing, all their tresspasses to the Cross. (Col. 2:12-14). Meaning that he forgave them all their sins, when they (the Jews) nailed him to the Cross. Luke 22:34; John 6:44-45. k. "When the Lord therefore of the Vineyard Cometh, what will he do unto those Husbandmen? They (the Elders only, as they had less enmity against him) say unto him, He will miserably destroy those wicked men, and will let out his Vineyard unto other husbandmen, which shall render him their fruits, in their season." Represents, Christ himself as the Lord of the Vineyard, and the "other husbandmen," are true Christians of this the Gentile Age. Isa. 2:3; Acts 11:26; II Tim. 2:6; Jas. 5:7. The Second Lease commenced at the conversion of THE WICKED HUSBANDMEN 71 Cornelius. He was the first Gentile convert (firgl of the other husbandmen). These new husbandmen, were firs called Christians al Antioch. The Second Lease runs to the present day, and il is seriously questioned, whether we are doing any better than the early husbandmen. Their reckoning and removal, was at a time when they should have broughl an abundant harvest. Bui theirs was "nothing l>ut Leaves." But verse 43 seems to imply, that there will be another, a third Lease, it' the second one is no better than the first. 1. "Jesus sayeth unto them, did ye never read in the Scripture, the stone which the builders rejected, the Bame is become the head of t he corner ; this is the Lord a doings, and it is marvelous in our eyes." Represents, by the "stone." the Kingdom to he established upon the ruins of all the Kingdoms of this dispensation. Paa. 91:12; Dan. 2:34; Zech. 4 :7 ; 1 Pet. 2:5. Jesua implied, that their would he yd another Lease, and it would he given to himself and his Church. And as his Church is in the resurrection age, he will not assume this authority until then. So his reference is to the Stone Kingdom (Dan. 2:34; Matt. 16:18; 1 Pet. 2:5-8). But his reference is to the "Stone" that some builders, Somewhere, some how. some time had. which they could not use (after it was cut out of the quarry and dressed) and. it was laid aside time after time, until it "became as stone of stumbling," and a "rock of offence," etc. Our Lord then says "it is the Lord's doings, and it is marvelous in our eyes." These expressions Beem to refer to the great Pyramid in Egypt. This Pyramid was built very early in the history of our Race, and it is referred to in other places in the Scriptures. It is a marvel and wonder of the world. It stands on the banks of the Nile river in Egypt, and it is said to be in the center of the Earth's surface, measured by land and water. Its struc- ture embodies the Arts of Science, Mathematics, Philoso- phy, Astronomy, Chronology, Astrology, and the Christian Religion. For particulars, see the Works of Dr. Seithe, C. Piazza Smyth, and C. T. Russel's "Dawns." Vol. 3. This Pvramid is referred to in Job 38:3-7; Psa. 118: 22-23; Isa. 19:19-20; Zech. 4:7; Acts 4:10-12; I Pet. 2:7-8. It contains five corners. It was finished without the upper corner. It is without that today. That corner stone is the model of the whole structure, and no doubt was 72 THE WICKED HUSBANDMEN made first, as the miniature pattern, and was used as a model. It was 30 feet square at its base, 27 feet high to its apex, or upper corner. While it was not used, it was al ways in the way of the builders and became a "stumbling stone." This "chief corner stone" (Ep. 2:20; I Pet. 2:6;, in the resurrection Life will be placed in the top of the Pyramid (as it now lays buried in the rubbish at its base), and will represent the Divine and Spiritual Classes ("high calling" class, and the Holy Angel class) as part of the Kingdom. This corner Stone Class (Divine) will be raised from the dead Last in time, but will be erected First in the Kingdom. Set up on top as the Divine high calling Class — Represented by the Grand Gallery of the Pyramid; and, all the other classes of the Redeemed will be "built up" to this class (Eph. 2:20-22; Col. 2:6-7)— The Divine nature Class. Hence as this stone — "stone of stumbling" which was not placed, by the "builders," has become a type of the true Church. But in the Resurrection age, the Pyramid will be repaired and the Cap Stone — the "chief corner Stone" will be put in its place, for the first time. Then the whole structure will be a "witness unto the Lord, in the land of Egypt, and a pillar (a 'sign') at the borders thereof" (Isa. 19 : 19-20 ; 1 Pet. 2:4-10). Read Isa. care- fully, and you will see these things are to take place "in that day" — the Resurrection day. Daniel says, this ("precious") "stone was cut out of the mountain (rock) without hands" — that is man's hands will not do it, but God is going to do it; and by it he will "break in pieces all other Kingdoms." That is why "it will be marvelous in our eyes" then. This Pyra- mid has two passages; one ascending, our High Calling, to become Sons of God. And the other descending, repre- senting disobedience, and the way to death. This de- scending passage ends in a pit, representing the second death, and the former passage ends into two Chambers, representing the Earthly and Heavenly life. The Grand Gallery measurements are very significant. m. "Therefore (then) the (promise of that Kingdom to you) Kingdom of God shall be taken from you (Priests, Elders and Pharisees), and (the promise shall be) given to a nation (the Gentile), bringing forth the fruits there- of." Represents, that Christ and his Church, will then THE SON'S MAKKlM.l. 73 li.i\ v full charge of the Vineyard Kingdom of ( i «>< 1 . Dan. •J:44; Acts 1 :.!; I Cor. 15:50. Not that the Jews will lose all, and go into the Second death. But will lose the choicest blessings — The Divine Soul Life Existence. For it is a Soul Life Existence, that sinful man cannot attain to under the Law Covenant, h i>. only attained under the Grace Covenant, by being be- gotten and "born from the dead." as our Lord was. John 3:5-6; Col. 1:15-18. n. "And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.'' Represents, the Adamic, and the Second death. Gen. 2:15-17; 3:19; Rev. 2:11 ; 20:14. The race in Adam, fell on this stone, and the Race was broken, eternally in Life and in Inheritance. For, the Race was "made" on the "Eternal Life" Plain. Bui the Race lost Eternal life, by or through Adam's sinning, and. Jesus by his death "Ransomed" (bought) it (the Race), so it is his "purchased possession." and he will give it back to the Race, when he redeems the Race from death, by resurrection. Eph. 1 :13-14. Then when the Race is "Redeemed," and have Eternal Life, restored to it ; it will have gained all it lost in Adam'. transgression. Then if any one sins, this Stone •"which the builders rejected," will fall on that sinner, and "grind him to powder" — "destroyed from among the people*' (Dent. 18:18-19; Acts 3:22-23). "Cu1 off"— Annihilated. "Which is the Second Death." Rev. 21 :18. 15. THE PARABLE OF THE SON'S MARRIAGE. Matt 22 :2-14. Glossary. The Scene of this Parable is laid in the Jewish. Gentile and the Resurrection Dispensations, and terminates with the Son's Marriage in the Resurrection Dispensation. a. "The Kingdom of Heaven, is like unto a Certain King." Represents, God as the King. Psa. 48:1-3; Jer. 33:10-11. This parable is addressed to the same class of hearers he had for his two preceding parables. "We must recollect that our Lord always arranged his parables, to suit the understanding of his hearers. And Matthew has written 74 THE SON'S MARRIAGE and republished, most of those spoken to the Priests, Scribes, and Elders of the Pharisee Class, who believed in the Resurrection of the dead (not all of Israel, at that time, believed in the resurrection) ; and the Coming King- dom of Righteousness. While Luke has recorded all the other parables. Luke's are on the Doctrines while Mat thew's are on the Laws, of the Kingdom. Luke says, "The Kingdom of God," and Matthew says, "The Kingdom of Heaven." Both are one kingdom in the consummation of God's "Plan of the Ages." Matthew seems to infer, that all he heard from this parable, and on, where somewhat different from the former ones, because, they seem to be a burden on our Lord's mind, and all refer altogether to future heavenly things of the Resurrection age. From this time, begin- ning with the 21st Chap. Matthew, who no doubt was one of the two, who were sent to fetch an Ass Colt on which Jesus rode, and presented himself to Jerusalem as their King. Here he gave up teaching things of this Life, and, thereafter gave all his time and teaching, of the things of the Life to come. For, he was nearing Jerusa- lem, for the last time, before he offered himself as a sacrifice for the sins of the world. Thus, he has made it possible for God to be just and the justifier of all the world to life, and especially of all of those who now be- lieve in him. To such gave he "power to become the sons of God, and from whom he will then select his Bride. Rom. 3 :26 ; 4 :25 ; 5 :18 ; John 1 :12. b. "Which made a Marriage for his Son," Represents, the time of the union of Christ and his Bride. Psa. 45:1- 17; Isa. 62:5; Joel. 2:16; Matt. 25:6-7. And his father is represented, as the "certain king" (Psa. 48:1-3; Jer. 33:10-11). He is the King of the uni- verse. He has been King of Israel from their beginning, and always will be their King. The Marriage of his Son, Jesus (who since his resurrection is the Christ, and ever- more will be such), will take place quite early in the Resurrection dispensation, and his Bride, "the Little Flock," will be made readv — "Born of the Spirit," by resurrection, also (John 1:12-13; Heb. 12:22-24). She is to be a Spiritual Divine Being like himself, on the Heavenly plain, as she will be taken from his body — the Church, which also will be on the Heavenly plain, when it is made a spiritual body in the resurrection. Rom. 8 :29. THE SON'S MARRIAGE 75 c. "Sent his servants to Call them that wciv bidden to the wedding, and they would not eome." Represents, the "Israel" as "his servants" sent. They were sent out then at the first call. Jer. 7:23-26; Heb. 11:8-16; 32-40. There are two facts connected with the marriage ol our Lord Jesus Christ. First, It will not take place, and it cannot take place until the resurrection of all the dead. And second, it cannot take place until his church is builded (Matt. 16:18), which is his body, from which the Bride is taken, for he is the second Adam --Christ. I Cor. 15:42-50. At this time, all Israel, all the Prophets, and all the Apostles, as well as all the Lord's people everywhere will be living, and will gel an invitation call to this wedding. But so many scriptures seem to imply, t hat most every one invited will want to come then. Note, our Lord says, the Kingdom of Heaven is only an imitation, or " is like unto" what it will be when he will he married to his Bride. His tory shows it (the Churches) has heen a very weak imita tion, so it is hardly recognized. So the invitation to Israel in this life, is like unto the invitation to us, to accept the High Calling in Christ Jesus (Phil. 3:14). It is a reason- able service. Rom. 12:1. When the Prophets, etc., then will make the "Call.*' Will the Israelites come to the wedding Feast.' Some will and some will not. Why? Because they have not made themselves ready in this life. For Christ is risen, and is become the first fruits, and his Bride must arise, and he- come the first fruits also, before she can he "made ready. " But the guests are already bidden in this age, and are "Called" in the resurrection age. The "companions" of the Bride (Psa. 45:12-15) must be ready, and will be changed to spiritual Divine beings also, in order to he fit guests in the Marriage ceremonies. The first "bidden" (Isa. 43:1-6; 65:12; Jer. 35:17) would not accept, then, the invitation, and thus now will lose the Call to the Divine Witnessing of the marriage of the Lamb (Rev. 21-9). Because none of them can now run for the Divine Nature. d. "Again he sent forth other servants saying, tell them which are bidden, Behold I have prepared my dinner, my Oxen and my fattings are killed, and all things are ready. Come unto the Marriage. But they made light of it, and went their ways, one to his farm, another to his merchan- 76 THE SON'S MARRIAGE disc" Represents, the Bidden of the Christian age. Tsa. 50:10; IThess. 2:12. The second Call was not to be to the same Class as the first. They — the Jews — lost their opportunity for prep- aration under the prophetic Call. These who are "bid- den" by the Holy Spirit — the "Comforter" (John 14:16; 16 :7-15) , run for the prize of immortality. But the ' ' Call ' ' to the wedding in the Resurrection Dispensation, will not be to obtain Immortality — the Divine Life, but the call will be to those who have already obtained it. Therefore these are the only ones bidden, and are entitled to a "wedding Garment." These will be "called" not to be come ready, but because they are ready. And will each re- ceive a wedding Garment, when they come into the Guest's chamber. Their "bidding" by the Holy Spirit, in this life, is based on God's foreknowledge of the number he will need, and secure for the Guest Chamber then, so as to pre- pare a "Garment for each Guest." No more, and no less Garments. Isa. 61 :10. "All things are ready" represents, that the sacrifices for sins are already made, and. the resurrection is "as- sured" to all (Isa. 53:10; John 1 :29; I Cor. 15:3-14; Gal. 1:4; Rev. 20:12-14). After our Lord's first Advent and Death for Sin (oxen and fatlings are killed), he arose from the dead, thereby giving assurance to all men of their resurrection (Acts 17:31). Thus making all things ready. "They made light of it" represents the manner, the Popes, many of the Ministry. Deacons, Elders and Christians in general treat the willing sacrifice of Jesus as a pavment to Divine Justice for our Sins. Isa. 1:3; 65:12; Zech. 1:4; Luke 12:27-31. The Christian world is today making light of a Ransom, a Fall, a Death, with all their essentials. And have gone after denominational doctrines and theories. They all prefer Church — anity rather than Christianity. The Bible, as it were, becomes a football, batted by every whim and fancy. "Farm and merchandise," represents, De nominal Creeds, and Socials, for pleasure and renown. Time spent for vanity and social recreation. e. "And the remnant took his servants, and entreated them spitefully, and slew them. ' ' Represents, the persecu- tions and deaths, in this life under Romanism, and through Denominationalism. Psa. 119 :37 ; Matt. 5 :44 ; 23 :37 : Luke 21 :12. THE SON'S MARRIAGE 77 There have been in the past, many violent deaths among Cod's true and faithful servants. And eery probably there will be many more before the second Advent <.r our Lord is revealed. See .-ill of 23rd Chapter of Matt for proof of this. Tins situation was in this the second Heavens then, and is so today. lint in tin- "due time" of the "Marriage," it will be only 'dike unto." and not Similar. This fact is evident in the ahsenee of the two pronouns "them" of the sixth verse, in the original Greek. They are simply supplied by the Episcopal Translators, to suit their fancy. Matt. 22 :6. f. "Bill when the King heard thereof he was wroth; and he sent forth his Armies and destroyed the murderers, and burned up their City." Represents, the destruction of the .Jewish Nation in A. I). 70. And he will burn up all creeds and sects in his "due time" in the near future. Jer, 1*> :9 ; Dan. 9:26-27; Rev. 18:22. History shows that the King has destroyed those mur- derers of the Prophets, and of our Lord: and burned up their City. National Government in A. I>. To (Matt. 23:31- 33, 37-39). And he has declared he will destroy the re- jectors of his second Call. He will destroy them — Mysti- cal Babylon— The "Image of the Beast," etc. Rev. 17th and 18th Chapters. Union of the Churches will he the "Image of the Beast," and it must receive the "Life of the Beast." Rev. 13:11-18. k. "Then said he to his servants Go ye therefore into the highways, ami as many as ye shall find hid to the Marriage." Represents, the "hidden" after the res- urrection, just before the wedding day. Isa. 48:17-18; 1 Thess. 1 :9 ; Heb. 3 :l-4. The third Call will be made after the Resurrection, to those "bidden'' just prior to the "wedding." The three Classes under the three biddings and Calls, will be ready or presumed to be so, and each have on a "Wedding Garment" representing the Class he is of. Hence there will be three Classes there, on two plains of Beings. The first and last Classes, will be on the Human Plain, and receive human blessings, with the world (Acts 3:25-26); and the second on the Divine Plain, the same as our Lord and his Bride. The "Highways" and "as many as ye shall find" in the Resurrection Age, will be of the world of mankind, while the "Highways" in this dispensation 78 THE SON'S MARRIAGE refer to, the "called" to the High Calling Class (Phil. 3 :14). So this parahle call is now. 1. "So those servants went out into the Highways and gathered all, as many as they found, both bad and good, and the wedding was furnished with guests." Repre- sents, the "other Servants, as his own servants on the Spiritual Plain. Born from the dead Spiritual Beings. Matt. 25 :14 ; Rom. 8 :29 ; Rev. 19 :7. But they, the Divine Class, will then "manifest them- selves in flesh" (Rom. 8:19). His "own Servants" are spiritual beings like himself, and are active under the third call, which obtains in the future Life. His own Servants (Matt. 25:14) became his "own" in the Resur- rection. For, they were tested, in this life, with the "Pounds" (Luke 19:12-27). And then secured their "ability," and thus became his "own servants" in the future and final Trial (Rom. 14:10; II Cor. 5:10; Rev. 14:1-7). See Parable of the Pounds, page 248. When these Spiritual Servants make this "Call" to the world then, to do so they will assume human form. A power the Angels had at Eden, and our Lord had after his Resurrection. It is a high position and a highway (Prov. 16:17; Isa. 19:23-25; 40:3-4; Luke 14:23). Those who have run. and obtained the Prize of the High Call- ing, are those from the "Highways" of this life. "Good and Bad" represent, all conditions, then, of all nations (Lev. 27:8-13; II Sam. 14:15-20; Matt. 13:48). They get Earthly nuptial Blessings only, then. Dinners and Social standing. m. "And when the King came in he saw there a man which had not on a wedding Garment. And he said unto him, friend, how came thou in hither not having on ?< wedding garment? And he was speechless." Repre- sents, but one bad one among so many, showing, but few finally of the Spiritual Class will be rejected, at the wed- ding. Psa. 109 :17-20 ; Eccle. 12:3-5. For. no doubt this "one man" was of the Spiritual Class, called in the Gentile Dispensation. This "one" without a wedding garment, represents, the few who will not obey, among the Spiritual Class. This sin apparently is "unto death" for the Spiritual Class, and toward "outer darkness." the condition of wilfull Ignorance, concerning the Lord's wedding. n. "Then said the King Bind him hand and foot THE GOOD MAN AND THIEF 79 •Hid cast him into outre darkness ; there shall ho (there) weeping ami gnashing of teeth. For many are called (to the wedding) but few are chosen" a re re feoted). See the Greek. Represents, The Second Death. Luke 1:5:28; Rev. 20:14. "Chosen" is a wrong translation. Il should he " In- jected. " The Second Death Destruction, obtains only in the Resurrection life. It is as much a sin for the Spiritual Class to refuse the "Call," as the bidding to service. Ileh. lo : :{1. Glossary. The scene of this Parable Illustration, is Laid in the Mil lcnnial Dispensation. Chapter 2:! of Matthew is devoted entirely by Jesus, in denunciations of all of God's pro- fessing people, charging them with great sins and hypoe- racv. ;it his second Coming (perousia), as their hatred and sins will not change in death. "The dead know nothing." Eele. 9:4-5. a. "Watch therefore for ye know not what hour your Lord doth come But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to he broken up." Represents, Our Lord's Second Advent is not revealed. Therefore, his people are to he ready and watching for the signs of his presence. (Greek — Perousia). Matt. 24:36: Mark 3:31-32; T Cor. 4:5; I John 2 :28 ; 4 :3. Our Lord's Second Coming is not stated, by the year, day or hour, else we would not he required to "watch.' We are to "watch" for his Presence, or rather for the signs of his presence. His presence, or his coming, will not appear to any this side of their death. But the "Signs" of his Presence will appear. If any should he living, at the time of his appearing, their (psucht Soul Life must be changed to the (Zoe) Soul Life. Paul says, that those living then will not die (sleep), but they "will all be changed" in a moment, in the twinkling of an eye. Changed the same as the already dead will be changed in their resurrection life Soul, from Psuclte to Zoe (Greek). 80 THE GOOD MAN AND THIEF So it is utterly useless for any one to look for Our Lord's second coming; or to set a time of a day or year or even ;i century. If we are "watching" when we die, we will arise watching — for his presence, and not his coming. He comes While we are dead. b. "Therefore he ye also ready, for in such an hour, as ye think not, the Son of Man cometh." Represents, The Second Coming of our Lord, as not to be known, else his people would not he instructed to watch for his coming — presence. II Sam. 3:25; Psa. 37:12-13; 121:8; Jer. 8:7; Mai. 3 :2 ; 4 :5. The Christian world is called upon, to he ready by proper means while living. One way to live, our Lord sug- gests is to not do as the Scribes and Pharisees do. As teachers of the Mosaic Law of "Works, they do them to be seen of men. Another, is to be not called Rabbi — Master, for Christ is our Master, and we all are brethren. Again, "call no man" father (that is to worship, as we would God), for one is your "father," which is in heaven. Him only shall ye worship. In the Resurrection age: Christ will bo called the Everlasting Father, in the Everlasting Kingdom (Psa. 145 :13 ; Isa. 9 :6). Christ then, will not be the everlasting Father, but will be "called," the everlasting father, and he will raise the Race from the Tomb, through the "power of the father," and this coming from the tomb, gives the Race a new life — "born from the dead" CTsa. 66:8: John 1 :13; Col. 1 :1S) ; he thus becomes the "Ever- lasting Father," and "Prince of peace" — "judging Righteousness" (Acts 31 :31V T\ T e are not to exalt our- selves: if we do, we shall be abased. Again our Lord denounces woes against eiffht evil practices of the Scribes and Pharisees, which woes, reflect censure against all his professed followers since then. First Woe: "Ye shut up the Kingdom of Heaven against men to enter." Jesus here speaks of himself as the Coming King of Heaven— to be their Earthly ruler then. Their opposition to him prevented others from believing, by their unbelief (Hob. 4:5-6). The Scribes and Pharisees would not enter, and would not let any others enter. Second Woe: Devouring Widows' houses — living off the poor under the pretense of long prayers in their THE GOOD MAN AND THIEF 81 houses (churches), and loud preaching on the corners of streets, ;mtl many other places. Third Woe: They compass Sea and land to gain pros- elytes, and when they are converted to their sect, they (the proselyters) are twice as bad as their proselites. Which Woe, later developed in R an and Proteatanl Catholicism. Fourth Woe: To say, it is not wrong to swear about anything but money; for money puts him in the lender's debt. And to pay the money clears the guilt. This shows, the Scribes and Pharisees had losi the freenesa and sim- plicity of Moses' teachings, and become greedy for money (the root of all evil), and applauses t<> come to them selves. Is the Gospel of the Kingdom any better today 1 Fifth Woe: Zeal for paying tithes of scented herbs, and enjoy the fragrance (self easei. leave out the judg- ment, mercy and faith (refuse to help the needy). So intoxicated over the aromatics of pleasure, they forget their higher duties. Tithes were a duty by the Mosaic Law, hut this duty should not prevent the higher duties. What a lesson for our reformation today! Who herds it ' Luke 1Q:31 -32. Sixth Woe: Making show of Religion l worldly show We are first to gel the heart righl with ourselves, ami 11 will cleanse our outside. When the heart is right with God, evil and vanity will disappear. Our Lord makes no censure on open religion, bu1 on the neglecl of heart piety and zeal. Matt. 10:26-27. Seventh Woe: To cover the corruption within, with good appearance, and thus try to deceive if possible the eye of (iod. This is another evidence of "Total Deprav- ity," that showed itself in the Pharisees "fill up" — "full of dead men's bones." The censure was in their believing they were holy, when they were dead and needed a res- urrection, that comes through him (John 11 :25-26). They believed in the Resurrection, but refused to believe it comes through, or by him. Outwardly Righteous, but within, full of hypocrisy and iniquity. Eighth Woe: By extolling the hideousness of murder- ing the Prophets, and following right on in their murder- ous ways by seeking his life. Our Lord asks, how can ye escape the coming Judgment — Sentence (Greek — Krima) — For "damnation of Hell" — the bad translation. Our Lord then said, all these evil deeds, that their 82 THE GOOD MAN AND THIEF leaders had committed, should culminate upon themselves as a Nation. And it did culminate upon themselves, in their nation's destruction in A. D. 70 (Matt. 23:36). Jesus declared they would not see him again, till (after they are converted by their resurrection) they will say (then) "Blessed is he (Christ) that cometh (in his second Advent) in the name of the Lord." Even Gentiles also will bless him in his Second Advent. c. "Who is that faithful and wise servant Blessed is that servant, whom his Lord, when he cometh, shall find so doing." Represents, Our Lord's superintendency of the work of his Kingdom, until it is fully established, after the dead are raised. Isa. 2:11; 29:18; Hosea. 2:18; Joel 3 :18. The question is asked, "Who is a faithful and wise servant" (in "that day," and not in this day) whom his Lord (our Lord) hath '(in the past tense — already) made Ruler over his (our Lord's) household — his church; to give them meat (not milk) in due season. That is, after the household is all born from the dead (Col. 1:18), and grown to manhood, so they will lie able to eat, or under- stand the greater teaching of the Kingdom in the Resur- rection. "When he cometh." that is when he cometh long after his Second Advent, and while he is present (Parusia), overseeing the work of his Kingdom, perhaps 500 years after, when he will grant full blessings to all families (Gen. 12:3). This "cometh" is from the Greek word erchomai, meaning, during his reign. See Young's Analyt- cal Concordance. His Second Coming or Advent, is from the Greek Paroiisia, meaning presence — After bis arrival. There is a great, and useless ado made over "that servant," by some very good and zealous Christians, and they think their leader is "that servant," dealing out now "meat" to them — the Lord's people, while they are in the "Begotten" state, they say. And they say, that they are, to be "born." when they are raised from the dead (unknown by the living). Preposterous thinking and believing. What mother ever fed or thought she could feed her babe before it was born, with "meat"? Or even "Milk"? Erroneous teachings. God have mercy on them, they know not what they teach. Milk is fed to new born babes. And "meat" afterwards when grown. THE GOOD MAN AND THIEF H "Blessed is the man whose stay (understanding is on tlif Lord;" even in this life. Bu1 much more blessed is he who will be found in "'that daj " teaching reasonable truths of the Kingdom, and drawing men into that "household" kingdom the real true church. d. "Verily l say unto you. thai he shall make him ruler over all his goods," Represents, thai faithfulness, indi vidually or collectively in "thai day" will be well re warded, even if it is begun in "this daw" Luke 14:14; Acts 24:15; Rev. 15:3. God takes a record of all of our doings; even those done in secret, ool before men (Matt. 23:5 . and he will reward us openly in his kingdom. "His goods" are the same as we see them now iii this age. l-iit thru they will not be under the curse as now. "When man sinned in Adam" and w;is cursed with death, the Earth and all things therein his g Is cam ■ under the blight of sin. lint they are nil to he renovated and made new. says Peter I 1 1 Pet. ■"> :1 1-13 |. That Servant Represents the church of Christ "the Christ" Bead and Body in the Resurrection age. e. "But. and if t hat evil servaul Revised Version) shall say in his heart (head) my Lord delayeth his coming-, an.! shall begin to smite his fellow servants and to eat and drink -with the drunken." Represents, A possibility, though not a probability of that servant class falling, "away to repentance again." Lev. 20:14: Tsa. 5:19-24; Hos. 0:17 ; T Cor. 9:27. Not, as that servant was an "evil servant," but, thai he said evilly in lus heart, my Lord delayeth his coming. See "Emphatic Diaglott," by Benjamin Wilson. This is just what most all professing Christians are saying today, "our Lord is delaying his Coming." When all the earliest Christians believed he would come in their day. just as the Apostles taught them. Rut they did not write the Gospels for a century afterwards. So Our New Testa- ment was given us by inspiration, and not by memory only of fallen men. His "Coming," in this passage is not found in all of the Ancient Manuscripts. But that will not necessarily change the thought. There is to he "a time of trouble," such as there were never before, and none to succeed like it. And all Adventists (the sect) are looking for that "trouble" in the end of this age, and as it does not come, 84 TEN VIRGINS they think that is what the Lord is delaying. Another error they hold in thought is, this "drunkeness*' is over religious, in our day. No doubt many will be over joyous in "that day." and will appear as if they were drunk, or filled "with new wine — A penticostal scene. It will be the reality of the type in Acts 2:12-16. It will be an "outpouring of God's Spirit on all flesh" (Joel 2:28). That "outpouring" in Acts was upon a few "Servants and Handmaidens," but, this will be long "afterwards" upon "all flesh." The overjoying will lead some of his servant Class to "beat" other servants of their fellows, for not having these evil conclusions. It is the thoughts that are evil, instead of the man, and produce the evil actions of "beat- ing." These evil thoughts, and actions, then, will have to be overcome bv Repentance and Reformation. Rev. 2:11. f. "The Lord of that Servant will come in a day. when he looketh not for him, and appoint him his portion with the hypocrites; there shall he weeping and gnashing of teeth," Represents. That our Lord is to have a coming — (Greek erchomia) sometime during his Reign of a thou- sand years. Psa. 90 A ; II Pet. 3 :8 ; Rev. 20 A. Then the world raised from the dead, will be overjoyed with the outpouring of the Holy Spirit. And at the sam? time, his "own Servants" will be "drunken," and some may indulge in evil thoughts as our Lord says. These will be turned over with the Hypocrites, for reformation as here intimated. If then not reformed, they will be destroyed with Satan (Rpv. 20:7-15). Anyone claiming to be that servant, has the spirit of Anti-Christ (I John 2:18; 4:3; II John 7). It is a fearful thing to fall into the hands of the living God. Oh ! God, help us to live soberly — godly. 17. THE PARABLE OF THE TEN VIRGINS. Matt. 25 :1-13. Glossary. This Parable is laid in the Resurrection Dispensation similar to most of our Lord's parables — Especially the three in Matthew 's twenty-fifth Chapter. This parable is the most interesting to him of all his parables, and should TEN VIRGINS 85 be interesting to us also; as it relates t<> liis Marriage. The Marriage event is the most charming to every man and woman ; because, by it be enters into the joys of life, more than birth or death. Too many though rush into it unthinkingly, and unprepared, hence they soon want the engagement annulled by divorce. It was not so at the beginning. Divorce is now a shameful blight upon our good name. a. "Then, the Kingdom of Heaven is like." Represents, What will take place soon alter the last state of the "Image of the Beast" is set up. when raised in the res- urrection, and assumes her power among the nations, in the Millennium. Psa. 45:6; Dan. 4:30; Luke 23:42-43. "Then" represents the Resurrection Dispensation (Hos. 14:9; Matt. 24:42-44; I Cor. 1 -.7). "Then." thai is at or after the time, of the occurrences of the scenes pre dieted in the preceding chapter (24th). It is to l.c in our Lord's second presence (Greek parovMa), after hi> coming. At that time, the Kingdom of the third heavens his then, and only nominal Kingdom, in the hands of fallen men. will be "like unto" this, this Parable, in si particulars. b. "Is like unto ten Virgins." Represents, The likeness of the true Church, ami the Bride's motherly companions. Psa. 119 :63 ; Eze. 38 :7 ; Heb. 12 :22. A Virgin is a woman who is chaste and pure, and had no carnality with man. Holy Angels are virgins, being mal • and female combined. The male propensity at Eden pre- dominate with those Angels— Spiritual Sons of God, "who left their first estate." and did not '•return" (Gen. <>:2-4; Jude. 6). And any person having the moral qualities of these Holy Angels, are classed as Angel-messengers, without the power to assume an angel nature. Jer. 18:11- 14; Lam. 1:15; II Cor. 11:2-4. These Virgins must be spiritual Beings, else they could not attend a Spiritual Wedding as "companions." Some on the Earthly plain can be guests, and partake of the Feasts on the earthly plain, hut cannot he his real com- panions, unless they are like him, and her in Nature. Christ being a Spiritual Being at his resurrection. And his Bride will have to be raised a Spiritual Being at her resurrection so as to he like him. And then she will have been "made ready." Rev. 19:7-9. None of these Virgins are the Bride, as so many Chris- 86 TEN VIRGINS tians think. The Bride at this time is at her father's house, waiting for her Bridegroom to Come. Yet, these "Virgins" are spiritual Beings, like Angels, but not Divine Beings, like the Bride. They are with the earthly Companions of the weddingers (Psa. 45:15). They are going with the Bridegroom to t he house of the Bride's Father. This is where the wedding is to take place. Hence these Companions must be the Church, or rather the nominal part of it (Rev. 7:9-14). The "Great multitude" or "Flock," from which she has been taken, is his true body—the Church (Gen. 3:21-25). This "Woman" (Bride) will be taken from his true body, while the body is asleep in Death. This is the Second Eve to be taken from the body of the second Adam — Christ. 1 Cor. 15: 45-46. Then in the resurrection the others will be the Wise Virgins, and her true "companions" (Psa. 45:14-15), and will appear "all glorious" in clothing of "wrought needle- work." These "wise and foolish" Virgins, will meet him o;i bis way to his father's house, which is also her father's bouse. For these all now are brethren — children of Cod. and children of the resurrection. All these Virgins will trim their Lamps, and follow the Bridegroom, to go in with him into the Marriage house — his Bride's father's bouse. c. "Which took their Lamps, and went forth to meet the Bridegroom." Represents, the meeting of Christ, at the time of his marriage, and not at his second Coming from heaven. Song of S. 2:8.; 8 :14 ; Isa. 62 :5. "Then.** that is when the time for the marriage of the Bridegroom and Bride is Come, and "she hath made her- self ready:"* then the Bridegroom will he met on his way to his "father's house." by the ten virgins. Xo distinc- tion among the virgins yet appear. All appear as Spirit- ual beings. It is represented as being night (Zech. 14:7- s i, and they all had fallen asleep, in a nap as it were — death — Adamic death. Now they are suddenly awakened. Then they all arose from this sleep — death, and prepared to go with the Bridegroom. He had had his sleep in death, at the Passover date, and then arose by his resurrection. So it is plain by thia Scripture, as it is by scores of others, that the "marriage of the Lamb" cannot take place until his Bride and her TEN VIRGINS 87 "Companions" have been resurrected, and also "made ready" with each on a robe, and a Wedding Garment. This wedding garment, is not the garment of Christ'* righteousness. Thai garmenl is to be "white" and "un- spotted," and to be worn when we sit with him in his glorious throne. Bui this wedding garment is prepared by the Father <>f the Bride for this special occasion, and owned and given by her father, for this occasion, and this occasion only. It is not a White, hut most probably is a purple Garment. The Babylonians kept a large number of such garments, in the archives of their government. Used only hv the Royal families. And these are very valuable. Josh. 7:21-22; Isa. 6] :3. The Jewish Bigh Priest wore a Blue Robe I Ex. 28:31 ; 30:32). It was required in their priestly Order. Bui Christ is made a Priest, after the "Order of Melchisedec. " Christ's priestly robe is white (Dan. 7:9-10; 12:10; .Matt. 88:3; Rev. 3:4-5; 7:13; 19:7-8). If we are his children, ours then must be purple, when we are called to his wed- ding, and white all the rest of the time. The Purple one put on over the White one. White represents Purity, Purple Virginity. d. "And five of them were wise, and five were foolish." Represents, as the wise, those who study the word, and gel a wood knowledge, and understanding of God's Plan of Redemption and covenant with him by our "Sacrifice." Psa. 50:5; Prov. 10:14; 12:15; 1 Cor. 16:13. This indicates that not all of the Lord's dear ones, will he ready for the Lord's marriage when the "due time" comes, though they may be watching, until they Tall asleep in death, and watching when awakened, but watch- ing for the wrong object. We must seek a knowledge and understanding of the Lord's plans, from his word. And thus he ready at death, with oil (Holy Spirit) in our vessels — Lamps — Hearts For it' we put this knowledge off until the resurrection, we will not have an opportunity to go to get "oil," he- cause the "oil" (Holy Spirit) will not be with us then. For it will not be here then, as the "Holy Spirit, the Com- forter." tarries with his people only until Christ "comes the Second time, without sin, unto salvation." John 7: 39; 14:26; 15:26: 16:7-12. This Holy Spirit, is the Spirit of God. Its work is with 88 TEN VIRGINS the Gentiles, in this age only (John 16:7-12). But there is another Holy Spirit— "The Spirit of Truth" (John 14: 16-17 ; 16 :13-14) ; it is always with his people. Was with the Prophets (Psa. 51:11; Isa. 63:11; Luke 11:13; Eph. 1:13; I Thess. 4:8), and will be with his people forever and ever. Our employment in the Resurrection, then, will be trimming our Lamps. The Resurrection of the "Great Multitude"— The "Large Flock" (Rev. 7:9-17)— The Spiritual beings, will get their Resurrection last — "the Resurrection of the Just (Luke 14:14; Acts 24:15; Heb. 12 :23). This is not a test of our witnessing to the marri- age. Hence it teaches us now, to seek diligently for the times and seasons, of God's plans, as far as they are re- vealed in his word. "Their Lamps" represents the word of God — The Bible (Psa. 119:105; I Thess. 5:19). Then, at that time, they are to taKe the word of God. the Bible, as a "Lamp to our feet," and the burning Oil therein is "a light to our path, ' ! not only to the marriage feast, but to all the bless- ings he has in store, for all his dear children. So the word of God will be a guide in that age, as well as this. This word (Lamplight) led them to the place, as well as the time of this glorious event. Vessels, represent, the hearts or minds of the Virgins, and all of the Lord's fol- lowers as well (Ex. 35:14; Psa, 61:3; Matt, 24:3). We should store in our minds a surplus supply of Love, and especially knowledge of the Bible Truths. How many of us can say. we discern all these things? "We can discern the skies for rain and sunshine, but cannot (or do not care) to discern "the signs of the times" of the end, (Matt. 16:2-3). Not, that all these things, are not re-, vealed, for many of them are plain teaching, but we all are under a stupor. Our ears are dull of hearing, and our hearts are slow to understand. Luke 24:25. e. "They that were foolish took their Lamps and took no oil with them. But the wise took Oil in their vessels with their lamps." Represents, that all these Virgins trusted (when they went asleep) that they were ready. Prov. 3:5-6; Luke 12:46-47; Eph. 5:15-16. Then five were wise. These represent those who study the word, and thus get a good understanding of God's Plans (Prov. 10:14; 12:15; I Cor. 16:13). If we put off this important work until death, as so many are doing; TEN VIRCJINS 89 then in the Church's resurrection, which will be after the world's resurrection ".ill the dead in Christ" (Acts 26: 28; I Thess. 4:14-16; I Cor. 15:22). There will not be time allowed us thru, 1 hat is all, to go and gel Oil, because we will have only time, then to trim our lamps. Then five were foolish. Foolish aboul whal I About knowledge and understanding of the scriptures concern isg the Marriage of the Lamb. We are urged to grow, not only in Grace (love of God I, but in knowledge, so we may know more of the times and seasons, of his plan of Redemption; Coming and raising the dead; establishing his Kingdom; and, his blessing all the families of the Earth. Wise in our own conceit, making us foolish Virgins. Their fault was, in not having oil in their vessels, he- sides oil in their Lamps. Hence they missed tin- marriage and its feast, that is all. They were virgins still, and no doubt they will he Virgins (pure and holy I forever. Hut they lost t he Blessing of i he Marriage ( leremonies. f. "While the Bridegroom tarried they .-ill Blumbered and slept, and at midnight then' was a cry made. Behold the bridegroom Cometh, go ye out to meel him.'" Rep- resents, the Bridegroom tarrying, and they all slumbered and slept, in the sleep of death lAdamiei. I Cor. 15:22- 23; I Thess. 5:6-!>. All the Virgins — the Lord's followers, and all the World Blumbered and slept. Then when the "cry" was made for the Virgins to arise, they all arose — all the waiting Virgins. This sleep must refer to the Adamie death, and the "hiding" of all of God's people during the last "great trouble" (Isa. 26:20-21; Dan. 12:1: Matt. 24:21- 22), that is coming on, before or soon after our Lord's marriage (Psa. 17:8; 64:1-4; Col. 3:3). Oh! how reasonable are the scriptures. Oh ! that the Lord s people could consider. Isa. 1 :3; 11 Tim. 2:7. The "midnight Cry" Represents the Seventh Trumpet Sound to awake, most all the dead, on the resurrection morning (Prov. 4 :4 ; Rev. 10 :7-8 ; 1!) :7-9). This Midnight Cry will sound the Second time, and arouse all the "rest of the dead" to life (Rev. 20:5). Sometime soon in this morning, these Virgins arose, most probably as the scriptures indicate, and Paul declares, they arose from the dead "last." The Israelite Types shows that the Priests bearing the Ark, came up out of tlu Jordan 90 TEN VIRGINS (death), after all Israel (typifying the Whole race) were clean gone up out of Jordan (Jos. 3:14-17). John says, in Rev. 20:5-6, "The rest (remnant — what was left be- hind — the Priests) of the dead lived not again until the thousand years (partly at least) were finished. "This is the first Resurrection, ' ' in importance. According to John (all theories to the contrary not- withstanding), the great mass of mankind then, will be the first to be resurrected. Again Paul says (I Thess. 4:11), "For if we believe that Jesus died and rose again, even so then (all the world; also which sleep in (died with) Jesus, will God bring with him," (Jesus) when he (God) raises the dead. Therefore, all the dead are "asleep in Jesus." And God will bring them (all the world) up in the "First Resurrection" — First in order. At midnight a cry was made, "Behold, the Bridegroom" — He is here — already come — and present, or near at hand! Hence, all the world will be asleep in death, when the Lord arrives, except the few then living. And no one will see him coming. Bui sometime after he comes, "every eye shall see him." The dead cannot see him, but after the resurrection all can see him. "How then say some, there is no resurrection," when it says every eye shall see him? II Tim. 2:18-19; Rev. 1:7. g. "Then all those virgins arose and trimmed their lamps." Represents, searching the Bible to know all about his actual second presence. Psa. 119:11; I Thess. 4:13. This trimming of Lamps, was after they were awakened from their sleep, suggests, the reality, will occur after the Resurrection of the just dead. Another strong evi- dence is, that the position taken by the Author, in the explanation of this Parable, is, a correct one. In life is the time to study the Bible, so as to be ready when we arc awakened, after his second Presence. For, death cones lo us unawares. Study the times, and events, as revealed today. Delays are dangerous. h. "'And the foolish said unto the wise, give us of your oil, for our Lamps are gone out," Represents, The Holy Spirit influence on the Virgins. Acts 7:55; John 14:26. This Comforting Influence is a personal possession to be obtained in this life. At that time it was up to each one personally. But now and at all other times, we are re- quired to help one another. "For. our lamps are gone TEN VIRGINS 91 i K. Version going) oul " represents the Holy Spirit (its influence oil), as the Comforter now is about leav- ing us, for its work is done. John 7:39; Acts 7:59; Heb. 5 -2. After the marriage, then the "Hoiy Spirit of Truth," will In- "poured out upon all flesh" tea. 14:2-5; Joel 2: 28; Acts 2:17). The Spiril of God is what we want to fill our hearts i vessels) now so we may have it then. Die with our heart 8 (minds) full, and then we shall arise full of knowledge. The "foolish Virgins" had "then" only the other Holy Spiril The spirit of truth, and it too was burning out in t heir hearts I Lamps I. i. "'But the Wise answered saying, Not so. lesl there be not enough for us and vim ; but go ye ra1 her to them that sell. And while they went to buy the Bridegroom Came." Represents, Christ coming on his way to his father's house (when the marriage time came) to meet his Bride there The "Little" Flock. Psa. L9:5; Song of Sol. 5:1; Jer. 155:1!); -las. 5:7-8. Then it will be too late for some, for the Marriage Feasts. To the Marriage only, nothing else here intimated. They lose none of the other blessings. The Spiritual fool- ish Class, is the only class alluded to here. It implies thai many devoted Christians, who are very humble, and live under the Influence of the Holy Spirit of Truth, and at the same time neglect the teachings and leadings of the Holy Spiril "the Comforter," whose duties are to lead all into all neglected truths pertaining to the Kingdom ; and. related to the Lord's marriage events; and to tell us of future "things to Come" — of such, his marriage is the most interesting and profitable (John 16:13, 7-11 . "The Spirit of truth" in 13th vs. should be understood to be "the Comforter," to agree with verses 7 to 11. And should be read "Howbeit when he. the Comforter is come, he will guide you." etc. Reader, please look into these facts, pertaining to the Truth of God's word — the Bible, j. "And the door was shut." Represents, too late for the Marriage. Matt. 24:42; Luke 11:7; 13:25; Rev. 16:15. None will be shut out from witnessing the Marriage; of the bidden to it, but, those of the "hidden" to it. who neglect to seek the "signs" of the scripture times of that event, which is revealed, and store the knowledge iu their hearts. It is a shame how ignorantly people use this scripture, to try to blind others, of their salvation from 92 THE TALENTS sin and death. A Salvation Jesus Christ secured for all the Race, over eighteen hundred years ago. Luke 3 :l-23. k. "Watch therefor, for ye know neither the day nor the hour, wherein the Son of man cometh." Represents, the necessity of watching, until we die. Not watching for the "signs" of his marriage only, hut his second coming "signs," which coming was not revealed to him then, any more than to us. Matt. 24 :36 ; Mark 13 :32 ; John 9 : 4 ; 10 :27-29 ; Rom. 14 :7-9. 18. PARABLE OF THE TALENTS. Matt, 25 :14-30. Glossary. The scene of this Parable, is laid in the Millennial (Gospel) Dispensation. That dispensation is really, the gospel dispensation — The Gospel of the Kingdom of the Heavens. The Gospel — Good News — has been developing in each preceding Dispensation. Then, "The everlasting Gospel," will be successfully proclaimed. Then, the con- version of the world (the Race) will he accomplished (Rev. 14:6). The Gospel was once preached by God him self (Gen. 3:14-19). And afterwards preached by Noah, in the Anti-Deluvian age. Again, preached by Abraham and Moses. Then preached by the Prophets, and in these last days by Jesus Christ (Heb. 1 :l-4), and, since by all his faithful followers. Not preached then as we so under- stand it. in the pulpits of our day ; hut each one lived and acted as God gave them it by his Holy Spirit — the Com- forter (Num. 11:26; Neh. 9:30; Isa". 42:1; Dan. 4:8; Rom. 8:1; Rev. 22:17). And in the coming Resurrection age, it will be proclaimed and, must be lived by every one. If any then, refuse it. it will be "sin unto death," and that one will be sentenced, and "cut off" in the second death. Acts. 3:22-25. a. "For, the Kingdom of Heaven, is as a man traveling in a far country," Represents, Christ then as if gone, in a far country, though not gone. Psa. 16:11; Eph. 4:11- 13 ; I Pet. 1 :3-5. This First sentence, is the proof of the facts of the Parable of the "Ten Virgins," because, it (this parable) begins with the word "For." Hence the Kingdom of Heaven in the third Heavens — the Resurrection age, is like a man traveling in a far country — in Christ's King- THE TALENTS 93 (loin, that will be set up, immediately after his nuptial Feasts are over; and, his Church is builded I Malt. Hi 18 . early in the morn of the Resurrection Age. The Old Churches (the last ones) of this age "The [mages <»t' the Beast" (Rev. 13:11-17), will he permitted to form again then, and thus he shown to he the Anti-Christ, of the True Church — his body. b. "Who called his own servants, and delivered onto them his goods." Represents, As "his own servants," those "Born of the Spirit" of God. Bph. 1:10; II Pet. 1 :4-7. They are those of his body, the Church, who will be on their second trial, as Servants who had in this lite. a trial, to test them of their zeal, and to gel their "ability" (Luke 19:12-19). These then being "his own Servants," implies, they were nude so in a previous trial (Luke 19:12^27 , so in order to know "their ability" for promotion. These "his own Servants" are horn from the dead, on the Divine Plain; the Plain of the greatesi responsibility. This is clear, when we consider Luke's parable in 19:12- 26, which applies or is laid in this dispensation The first probation and rewarded then according to Ability And Matt. 25:14-30, applies to the Resurrect ion Age, the sec- ond probation (future trial) on unequal receipts, accord' ing to each one's services. Delivering them his goods, represent the Gospel Doc- trines of Glory, Honor, and Immortality-— Eternal Life — from Zoe— Greek (Job. 11:4; John 7:16; Rom. 2:6-7; II John 10). His goods, in this age are quite different from what they will be in the age to come, after the Resurrec- tion. Then they will be Talents, representing the "Prizes of the Eternal Life." "(dory" Prize will be Everlasting Spirit Life. "Honor" Prize, will be Everlasting Human Life. And "Immortality" Prize will be Everlasting Di- vine Life. All Prizes will be in the Zoc Life — Eternal Life. Rom. 2 :6-7. Immortality is the "Crown" of Eternal Life, while its Prize is a "Mark" in the Crown of Eternal Life, and is an "Inheritance" by Will or Testament, in the Kingdom of the Immorality Life. This Prize (or "mark" of in goes only to the "Little Flock" — The Bride, who is taken from the "Big Flock"— The Church (Luke 12:23; Rev. 7:9L In Revelations it is the "great multitude" — Big Flock. Rev. 19:6. 94 THE TALENTS c. "And unto one he gave five talents, to another two, and to another one." Represents, different Doctrines of Truths pertaining to his future Kingdom. Psa. 62:11; Matt. 16:27. This fact shows, there will be then active work in the Testing of all, on the different Plains. It^may be to some of short duration, but sufficiently long to prove our fit- ness and ability, to receive a Prize at the end of this pro- bation. And be able to ' ' enter into the Joys of our Lord. " All on the Divine Plain. Some others on the Spiritual Plain perhaps. And some on the Earthly Plain. The majority will be large on the Earthly Plain. All must in that age "appear before the Judgment Seat of Christ" (Rom. 14:10; II Cor. 5:10). This judgment seat is not A probation, for Eternal Life or Immortality Life but every one to appear there, for rewards, according to their efficiency, or inefficiency. The Earthly Class, the Spiritual Class, and the Im- mortality Class, each then will be judged with "Talents," not "Pounds." It will be the Standard Measure of that Age. This judgment cones from the Creek word Benin, meaning the Trial and Testing of that Life Age. See a Greek Concordance. d. "To every man according to his several ability." Represents, their grade of efficiency from their former trial in this age— Life. Luke 19:12-27; Rom. 8:14-16; I Cor. 3:8. "I % *~ ^ In this Resurrection day trial, all in each Class, will be expected, yes, compelled, if unwilling to do Avhat he can. according to his Ability. Do all he can while the lodg- ment Lasts. Job 14:13; II Cor. 5:10: Heb. 9:27: 1 Pet. 4:17. e. "Then, he that had received the five talents, went and traded with the same, and made other five talents. And likewise he that had received two, he also gained other two." Represents, that by tradiner, is to teach the Doctrines to others, thus they doubled their receipts, and that way gained some converts. Matt. 28 :19-20 ; Tsa. 1 :27. "Trading" with the "Talents." implies teaching the doctrines, of the plan of God in the "Blessing:" of the "Heathen." The heathen resurrected, then, will be easily converted, for, they Avill have had no previous conversion. f. "Rut. he that had received one. went and digged in the earth, and hid his Lord's money." Represents, sloth- THE TALENTS 95 fulness even In thai age. Judges 18:9; Ptot. L2 -.27-28; 22:13; Rora. 12:11. Talenl money received for "trading," was to be re- turned. It will lif given in thai age, to "trade" or "barter" with in business, ami returned with its Increase. It will be loaned, not given. "Gave" is an unjust render ing. The "Talents" an- for his own Servants Individu- ally; while "Pounds" arc for classes promiscuously, and "delivered"to spend and to keep, as aFree Gift, and the Reward of Ruling- five or ten cities, is a Free Gift. g. "The Lord of those Servants coraeth, and reckoneth with them." Represents, Christ returning for Judgment with his "own Servants." (Krisis — Greek). ^Iatt. 10:15; Hob. 9:27-28; Rev. 16:7. The "return," implies thai Christ will bring "his own Servants" to Judgmenl early in that age. So they can participate, in the blessing of all the families of the Earth. Gen. 12:3; Acts 3:24-25. h. "And so that he thai had received five Talents, came and brought other five Talents I have gained, beside them other five Talents more." Represents, Christ test- ing by Krino Judgment. Matt. 11 :27; John 5 :22 24 ; Acts 17:31. Reckoning with them, implies the final Test. "Then" Immortality, or Eternal Life, will be awarded to the faith-full obedient, and. Destruction — second Death, to the disobedient. Each in this trial "doubled" their holdings, and received equal "Rewards — "Joys of thy Lord." "Joys of thy Lord." represent Christ's rewards in that Judg ment {Krima— Greek). (IT Cor. 5:18-19; T Pet. 4:15-17). Joys of the Lord, full measure of Blessings (Luke 6:38) on the different plains of Natures. Equal blessings to the full capacity of each Individual — Full Salvation, on each Plain. This is the "judgment seat of Christ." that Paul says we all must appear before. This judgment comes from the Greek Bona, which includes the whole process of Probation to final sentence — Krima. Hence Christ comes as it were the Third time for a final Judgment of, the whole world of Mankind (after they have all been raised from the dead to the Three Plains of Beings). First, he comes after the Race have had their trial by Krino judgment. Second, he comes for a Decision in Krisis judgment, and. then he comes to re- ward them in Krima judgment — "Joys of thy Lord.'' All 96 THE TALENTS these Constitute one general National Tribunal "judg- ment (Benin) Seat of Christ." John 9:39; Rom. 14:10; 1 Pet. 4:17. i "His Lord said unto him, thou wicked and slothful servant, Thou oughtest therefore, to have put my money to the exchangers, then at my coming I should have received mine own with usury give it to him which hath ten talents." Represents, Christ dealing in justice, against inaction in that age, as well as in this. Psa. 37:12; Matt. 10:33; Mark 8:33. In this age, the wilfully disobedient, will be cut off again in death. For this death, there is no Ransoms. It is Eternal Death — Annihilation of the Soul, and not of its constituent matter (Acts 3:23; Rom. 9:22). The pun- ishment of the incorrigibly wicked will be meted out upon each individual, in their class, in the final judgment. "That I might receive mine own with usury" implies Divine Justice after Divine Mercy. Prov. 21 :21 ; Isa. 13: 12; II Tim. 2:13. This expression "receive mine own" means we shall be only stewards then, and must return all we received with the increase. So, in that age — Trial, we shall receive Talents — Trust Funds, for which we give receipts; and take Certificates, and Vouchers. Then at the Return of these Vouchers we get Warrantee Deeds, and Titles, we receive the "Joys of Our Lord." The final death sen- tence, will be visited upon all others, who received and misused their Trust Funds. It is believed but few will thus misuse and act. j. "And cast the unprofitable Servant into outer dark- ness. There shall be weeping and gnashing of teeth." Represents, by "outer darkness," the Second Death — Eternal destruction. Matt. 22:13; Rev. 6:16-17. There -will be no after-Repentence in that age for those who receive Talents, and misuse them. Hence, here ' ' outer darkness, ' ' implies destruction. Cut off from Life. "Destroyed," "Perished." "Blotted out." etc. "Weep- ing and gnashing of teeth." implies, remorse before being destroyed (Luke 13:27: IT Cor. 6.1-2; I Tim. 6:10). The Destruction follows the Remorse, and it will be "with the Devil, and his Angels." Matt. 25:41. The key to this parable, is "Then," the same key as to the Ten Virgins. The "key" is "then." and applies "in that day" (Isa. 29:18-20). "That day" means, the SHEEP AND GOATS 97 Resurrection age, and is frequently used by the Prophets. Thus, describing nations and individuals, who will be on the scene of Action, then, who were dead Long before the prophets spoke. Death changes nothing in our Mental makeup, but death changes our Physical Vsuchi Soul, to Zoe Soul, ;is Paul says (I. Cor. 15:51-52; Phil. 3:20-21 . "Our vile bodies shall be changed." Resurrection brings them hack, iu the same condition, Mentally, Morally and Physically, as when they died. Bode. 11 :3. 19. THE PARABLE OF THE SHEEP AND GOATS Matt. 25:31-46. Glossary. The scene of this Parable is laid iu the close of the Millennial Dispensation, or. at the close of the first 1,000 years of the Resurrection Ages. a. "When the Son of .Man Conies." Represents, Christ as entering upon his />'< ma Judgmenl Beat, and giving his Krima sentence to the world, and then rewarding by Blessing and Punishing the Earthly ('lasses; after the Immortal class has been judged and been rewarded. Dan. 7:14; John 3:14-15; 12:34; Rev. 14:14. Then when Chrisl Comes to judge (sentence) the resur- rected world, at the close of the Millennium, he will per- haps appear in a fleshly form; and. with the •Saints" (I Cor. 6:3) will judge the world. This appears evidenl from the expression ''When the son of man shall come." etc. "The son of man" represents his Earthly nature, which he had while here before he died on the cross. Then, lie will so appear as a fleshly being (Luke 24:34; Acts 9:17; II Tim. 4:1. 8; I Pet. 1:7-8 . and doubtless assert his power, in order to sentence the world, who will be fleshly human beings then; the same as they were in this life. These three Parables in Matt. 25. were given by Jesus to his disciples, to answer their three questions in Matt. 24:1-3. The Parable of the Ten Virgins, answering their first question, "When shall these things he"? He an- swers. When I come to take my Bride to wife. Then it will be "due" for you to know the time when these things shall be. History of these things will have been written by that time. 98 SHEEP AND GOATS The Parable of the Talents, answers the question, "What shall be the sign of thy coming" (presence) — I'arousia — Greek)? He answered. When I shall put you (my own Servants) on trial Krino — judgment — with "Trust Funds" — Talents, for the perfecting of you, in the Divine Immortal Life. Then ye shall know of my presence in the world. For, you could not know it before your Resurrection. For, the dead "know nothing." Then, ye shall know me in my second Presence. And this Parable of the "Sheep and Goats," will an- swer their third question, "What shall be the 'sign' of the end of the world" ? — The Millennial Age. The answer will be "When ye shall see the son of man come" in (with) his glory (the church) (Eph. 5:27), and all the Holy Angels with him, to marshal all the world nations before him to give them the Krima Judgment. Then ye shall know, and see the meaning of all these things that I am telling you b. "In his glory." Represents, by "his glory," his glori- ous Church, who will share with him in his Bema Judg- ment. Eph. 1 :22-23 ; 5 :27 ; Col. 1 :18. "In his glory" should then read, "with his glory." His Glory is the church (Phil. 3:21). For she will share with him in all of her Eternal Inheritance. Eph. 2:5-7; 3:5,21. c. "And all the Holy Angels with him." Represents, the restored Angels, with those Angels who did not sin at the time of the other' fall. Psa. 148:2: Matt. 13:41; 16:27; Rev. 12 :7. The Fallen Angels, are those Angels who went off with the Satanic Rebellion in Eden. They are called in the sixth Chapter of Genesis, the "Sons of God." They used and abused their God-given powers, and remained "flesh." They returned not to their first estate (Angelic) when they had finished their commission (Gen. 6:1-4; Judge 6). They mingled with, and "married the daught- ers of men." Thus they "begat" a race of mighty men; "men of renown." This Mongrel Race God "destroyed" from off the Earth in the flood. These fallen Angels, will be judged — Krino by the Church (I Cor. 6 :3), and if their trial is successful, they will be restored to "their former estate" — of holiness (Jude 6). For these Angels that Sinned, were not punished with death, like Adam's Race. But were "reserved in chains, under darkness unto (until) SHEEP AND GOATS 99 the judgmenl of thai "greal day" the time referred to in the preceding Parahle. These Angels if penitent will be restored. d. "Then shall he sit npon the throne of his (with his, glory, and before him shall be gathered all nations." Represents, all the Race, after the two Covenant Classes have had their Krima judgment. Psa. 113:4; Isa. 2:4; Jer. 25:14. Thru after that, the trial judgment of "that day," meaning at its close, all nations individually, will be brought before him, and "his body" the church — The Greal multitude, and the "Saints" of the Old Testament, all as a ( lircuil Court | I ( lor. 6 :2-3), for a final sentence of Krima Judgment. All this is since their Resurrection. Please, dear Reader, try and gel these different Judg- ments properly fixed in your understanding. For they are vitally important in properly knowing the Scriptures Judgment is translated from four Greet words Erine meaning trial or Probation in this Life or A.ge, or tl oe to come. Krisis, meaning, Decision after hearing the trial, by the Judge, or Jury. Krima, meaning Sentence given by the Judge, or Supreme ( lourt. B< ma, meaning Pardon- ing Power by the Supreme Judge King or Governor. Properly understanding these differences, every inter- ested reader of lids hook oughl to have, and Btudy an An alytical Bible, Greek and Hebrew Concordance, By Dr. Young or Dr. Strong. The only two Standard Works of this kind Published. e. "And he shall Separate them, otic from another ('na- tions as individuals), as a Shepherd divideth his sheep from the Goats. And he shall set the Sheep on his Right Hand, but the Goats on his Left." Represents, those on his right Hand as the Race, who stood the Millennial Trial — (Krino) well. Psa. 22:27-28; Isa. 5:26; 26:2; Oak 3:8; Rev. 15:4. All then who have passed this trial by the "Saints" (I Cor. 6:2) favorably (see the 34-40 verses), will have the Right Hand of fellowship extended to them, and then get the "family Blessings." The Separation will he accom- plished by their own wills during this Krino trial Judg- ment — Good Behavior. But in order then, for all to act intelligently and responsibly, they will have a fair and impartial trial, for years when necessary before Krima Judgment — Sentence is given. 100 SHEEP AND GOATS Goats on his left Hand, Represent, Nations and Individ- uals (or individuals of the Nations), who failed in their Erino— Trial (Psa. 9:17; 50:22; Zech. 2:8-9; Rev. 11:18). All who then have not passed a favorable trial (see verses 41 to 45) will get the Left Hand Condemnation. Goats under the Levitical Priesthood, Represented, the Lord's people (Lev. 16 :7-10). But under the Melchesideck Priest- hood (Heb. 7:12-17) the Goats then represent the Devil's people. f. Then shall the King say unto them on his Right Hand, "come ye blessed of my father, inherit the Kingdom pre pared for you from the foundation of the world." Rep- resents, Christ's saying with his Church, just hefore the end of the Race's trial. Psa. 45:12, 16-17; Dan. 2:44; 7: 13-14, 22-27 ; John 18 :36-37 ; I Cor. 15 :24-28. The "King"— Christ and "his Glory"— Church, and "with the Holy Angels," they will give sentence — Krima Judgment. Christ in his pre-human existence, did sit in Council, when the Race was brought into Existence, and now sits in Judgment, when the Race will he eternally Blessed, or, Cut Off from life (Gen. 1:26; John 1:1-3). He was First in Judgment with Arch Angels, in the mak- ing of man. And Last in Judgment with "Sons of God" — his Church in remaking of man, or in man's Destruc- tion, "Come inherit the Kingdom," Represents, the righteous then taking possession of the earthly Kingdom (Dan. 7 : 13-14 ; I Cor. 15 :40-45. 55-58 ; Rev. 22 :17). The righteous, the great majority, then, will inherit the Kingdom. This Kingdom is an earthly Kingdom (Dan. 7:27). And it will be owned and enjoyed by the vast majority of the resurrected Race. "All nations and kindreds, and Tongues and people." This Kingdom that God proposes for man — the righteous, shall inherit from (not before), the Race was created (in Adam), the foundation of the world. g. "Then Shall the righteous answer and say. Lord when saw we thee an hungered and fed thee? or thirsty and gave thee drink? When saw we thee sick or in prison, and Come unto thee? and the King shall answer and say, unto them : Verily, I say unto you. inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." Represents, By "my brethren" — the SHEEP AN I) COM 8 lul Church His Spiritual Brethren, Isa. 9:6; Rom. 8:29; 12:1; Gal. 4:28; Rev. 6:11; 19:10. "My Brethren," shows the true relationship of Our Lord to the Church. Our Lord in his resurrection, was born a Spiritual Being, as tin- Scriptures show. Hence, he is now a Spirit Being Like his father. \\v also arc to become Spirit beings, and be like his father, and be "his brethren" in the resurrection life, and. must be in this life, followers of aim, bj consecrating <>u\- "bodies a liv- ing-sacrifice," as he did. until death (Bom. L2:l-2). And not until we arc dead, will we I"- accepted and then in death we will be " begotten of the Spirit of God." Then in the Resurrection morn, we will be "born of the Spirit" of God (I Cor. 15:20; Col. L:18; Jas. 1:18), and thus become the Lord's "brethren." Our begetting, is, lor our "consecration;" and our sacrifice, is in out death, and begotten is in the womb of the Free Grace Covenant. This Free Covenant, is the New Testamenl covenant, sealed with his own blood-life in II is Death. If we have any part in His Sacrificial death, we will have a part in His Resurrection- to a Spiritual Life. So the Race's reward will he regulated, by how they treat, and regard (Jod's humble followers in this life in high or very low circumstances. The humility and iinworthiness of the righteous is very highly recommended, h. "Then shall he say unto them on his Left Hand. Depart from me ye Cursed into everlasting fire, prepared for the Devil, and his Angels, Then shall they also answer him saying. Lord when saw we thee an hungered, or at hirst , or a stranger, or naked, or sick, or in prison, and did not minister unto thee Inasmuch as ye did it not, to one of the least of these, ye did it not unto me." This Represents, by "everlasting fire." the punishment by destruction of wicked men ami Angels. Psa. 101:8; Matt. 7:21-23; Jude 14-16. Everlasting fire or punishment, represents utter de- struction — Cutting off from Life. Sec Emphatic Diaglott, for "punishment." He says it is "Cutting off" of Life, in the Original Greek Armenian language: of the Poor in Palestine, and Jesus used this language in his teachings to the common people (Psa. 9:17; Heb. 10:26; Rev. 14: 14; 20:12-15). The "cutting off" of life, is everlasting— never to have life again, and not Everlasting the punish- ment. Everlasting is the adjective, describing the pun- 102 SHEEP AND GOATS ishraent, which however, makes the King James' transla- tion not a good translation. The punishment is on the Soul Life, and, when that Soul Life is extinguished as a punishment, it will be everlastingly extinguished. Which is equal, and the same, as the "Second Death," of the Soul Life (Eze. 18:4, 20; Acts 3:23). This ought to be clear to every intelligent mind. And would be clear, if men would only think. There is no idea of Conscious pain or torture in death. The Eternal Torture Theory, was formed in the dark ages by the Class of Religionists then in control of the human thought, by crafty leaders. And men love to have Lead- ers. It was. and is a Nightmare; so horrible and untrue, that the idea has been so imbedded in the sinful mind, that the world is not yet rid of it. It is so untrue, so blasphemous of God's Character and Love, and so contrary to all the Bible Teachings, that it should not be believed, by any intelligent person. Our ministry is re- sponsible, and must answer the Charge, at the final judg- ment. "Everlasting Life," represents, the extenuation of the Resurrection Life beyond the thousand years allotted man in that age (Gen. 2:!); 3:22-24; Matt. 19:29; John 3:15; Acts 13:48; I John 5:11). Then, in the Resurrection age the Righteous will get Everlasting Life, the opposite of Evei lasting Death. This also ought to be clear to every intelligent person. But we find so few in this age or time, as having "the spirit of a sound mind" — God's Mind (II Tim. 1:7). All have eyes but all see not; ears but hear not; hearts hut understand not. But in "that day" their blindness and stupor will vanish away. Isa. 6:8-13; 29: 18-20. Here ends the Parables in Matthew. The last three were spoken by our Lord, only three days before he was betrayed by one of his Apostles, into the hands of the Pharisees, God's professed people, and by them, into the hands of the Roman Police, to be put to death. Matthew records the Parables that our Lord spoke, relating espe- cially to his Kingdom, that will soon be established over the resurrected nations of the Earth. This phase will be the earthly feature of that Kingdom. While Luke gives those Parables relating to the heavenly phase, or Divine features of that same Kingdom, as seen in the Doctrines SHEEP AND GOATS 103 composing the Laws and Covenants, regulating the Lord'i Kingdom, in the Resurrection ages. The nexl conscious day after our death, will be the Res urrection day, and. Lord's day of his Second Presence. Hail happy Day, thai will fix <»ur Eternal Life. Le1 us pray, "Thy Kingdom Come, and tli\ will be done then' on Earth as ii is done in Heaven." Done on Earth then, as it is done in Heaven now. THE DIVINE WEAVING. Bee the mystic Weaver sitting High in heaven b g loom below, i'ii and don d i he tr< Takes, tor web, the world's dark Takes, for woof, the kings and sages, Takes for cobles and their pages. Takes all Btatlons and all Btages, Thrones are bobbins In His Bhuttle. Armies make them scud and scuttle — Web mo the woof muet How: Qp and down the nations go! At the Weaver's will they go! Glorous wonder! What a weaving! To the dull, beyond believing, Such no I'alded ages know. Only faith can see the mystery. How along the aisles of history. where the reel of Bages go, Loveliest to the fairest eyes. Grand the mystic tapet lies! Soft and smooth and ever spread- ing, As if made for angel's treading — Tufted circles touching ever: Every figure has its plaidings, Brighter forms and softer shadings. Each illumined — what a riddle! — Fross a cross that gems the middle. — C. T. Rnssel, 1st Vol. 104 JESUS-THE SON OF MAN "^jls^X* tt^\ov ^WO^CSThNvt-H^ AND THOU •SHAl-L CftT-L H IS MAW\ E Wt\MTlSTANvtN\ JESUS For HE SHM.L SAVt H 15 PEOPLE- FRowy THE IX SINS (DEATH) MaTT. 1:2.1 /LIFE \ / /f- \ / 4DAMIC _DEMH \/ SECOND DEATH \ "The Star of Bethlehem' 3 KLADK, KAR AND FULL CORN LOS Parables in Mark 2. THE PARABLE OF BLADE, EAR, AND FULL CORN. Mark 4:26-29. Glossary. The scene of this Parable is Laid is this the Second Age, and the growing and fruiting in Ihe Third Age -the Mil- lennial Dispensation. "The Kingdom of God," compared with "The Kingdom of Heaven," refers very particularly to the Spiritual and Divine Immortal Phase of the twofold kingdom. Matthew Bays, "The Kingdom of the Heav- ens" (sec Diaglott) in all of his Parables of our Lord's teachings; while Mark and Luke say "The Kingdom of God." Matthew never says. "The Kingdom of God," in any of his parables of our Lord. 5fe1 he quotes Jesus as using that phrase in some of Jesus' other teachings Now is there any difference in the meaning of the two? Undoubted there is. Hence, the heavenly phase does doI obtain in this Dispensation. But the earthly phase obtains in All three Dispensations. The seeding time of the trans- action began in a small way, when there was a small race, in the first age, then a Larger seeding is dour in this age. And the greatest "easting" of the seed will be in the third age. Not that there will be any "sleeping" in death of the seeders in the third age — the Resurrection age. but our Lord says, "As if a man should cast seed into the ground then, and should sleep and rise night and day." See the parable in Matt. 25:14. Not that it will be so; but "as if" it will be so. a. "As if a man should cast seed into the ground." Represents, the Church as a bodv of teachers casting seed. Matt. 25 :14 ; Acts 16 :5 ; Rev. 22 :6. So the "Kingdom of God" (a Spiritual kingdom) is "as if a man should east seed in his ground." etc. Imply- ing, not a certain man, but the seeding would be done, 106 BLADE, EAR AND FULL CORN as if it was done by a certain man. Hence a seeding has been done all down the two ages, and will be done through the earlier part of the third or resurrection age. b. "The Seed," Represents, Bible truths — the word and purposes of God, as, the seed planted. Gen. 12 :7 ; 15 :5 ; Eccle. 11:6; II Cor. 9:10. God works by means. His means are the Printing of, and distributing of Bibles, now in all languages of the world. This is "Seed Cast," and suggests the thought of moral persuasion, and strong desire to lead men to right- eousness, in a way — Preaching, Sunday School work, Street talks, and Personal contact, etc. All "leavened" throughout — "he knoweth not how." But sow the word my brother, and tell the purposes of God's plan of Salva- tion. c. "The ground." Represents, the hearts and minds of Mankind. Deut. 28:11; Prov. 11:18; Hosea. 10:12. The ground here is the same as the field in Matt. 13: 38, referring to the Race as a whole, who is all the while inclining to "sin unto death." Hence our Lord cau- tioned his hearers to take heed to what they heard him say. "for, what measure ye meet, it shall be measured to you again." If you teach error, you will have to suffer for it through repentence. And to you who hear (receive the seed in good ground; to you then the more seed will be given. All mankind will receive some seed in one or more of the ages, and it will be required of them to hear and heed. They who heed and profit will receive more "seed." And they who heed not, from them shall the seed be taken, "even that which lie hath"- — that what was given him, after his resurrection — in the world's Judgment day. Acts 17 :31. d. "And should sleep," Represents, Death — Adamic death, that comes to all men. Prov. 6:20-23; I Cor. 15:20- 22 ; I Thess. 5 :10. Sleep of the sower, refers to Death of the sower (Dan. 12:2; John 11:11-13). While sowing the Truth daily he is represented as rising up night and day, to see the seed spring up and grow (Eccle. 11:1-6). Jeremiah was very anxious to see the Seed grow (Jer. 25:4; 26:5; 29:19; •44:4). But he looked in vain. But he yet in his resur- rection to life, shall see it grow. And all the Prophets yet shall see their labors have not been vain in the Lord. BLADE, EAR AND FULL CORN 107 The Spiril of "Seed" sowing has been manifested by the Lord's servants all through tins A.ge. And men are very anxious to sec the Commandments of * ; «>« 1 obeyed. Their Beed lias nol yel all germinated, aeither is it Lost, hut will germinate in God's "due time" (Rom. •">:•>; 1 Tun. 2 :(i ; Titus 1 :3 ; 1 Pet. 5 :6). Now is the Prince of this age mling. But all seeds as truth, which has been "cast" into the ground, and, not by the wayside; in the morning —the beginning of this age, and in the evening now seeming lost, will be germinated and developed in the res- urrection uge. e. "Springs up and grows," Represents, the Kingdom of God set up in the resurrection age. Jer. 33:15; Zecb. 6: 12-13; Bph. 4:15. God's "word thai goeth out of his mouth" by his Servants, the Prophets, and by his disciples (Heb. 1:1-2) will accomplish all he intended it should, in the Resur rection Dispensation. And all the fruits of the A.brahamic Promises (Gen. 12:1-3), will he enjoyed in that dispenss Hon surely, as Restitution blessings. Acta 3:24-26. ... f. "First the Blade," Represents, the Earthly Children of the Kingdom of (Jod — The Human phase. Psa. 45:16; 115:16; lsa. f>4:L{; Horn. 9:26. The "First," signifies earthly blessings to the Earthly Class (Rev. 22:12), as his works then shall he. The Blade— Stock, is first produced by the soil, and in this age. g. "Then the Ear," Represents, the Spiritual or Angel phase of the greater Kingdom. Psa. 68:17; Gal. 5:22; Heb. 1:6-7. The "Ear" for the Coin, implies Spiritual Blessings for a Class higher in the Scale of being, than the I Made; for, the spiritual class will he born of the Spirit of Cod at the Resurrection ; being- begotten of t he 'same Spiril " dm Log death. This Class will he justified under the Law c, te- nant, out of Israel (Luke 18:11-14; Heb. 11 :34-35). Also a class justified under the Grace Covenant, out of the Gentiles (Acts 2:38-39; Heb. 11:39-40). Two Classes on the same stock — Two Ears. h. "Then the full Corn in the Ear." Represents, "hy full Corn" the Divine or Immortal Phase of the Glorious Kingdom. Rom. 2 :T ; Heb. 1 :8-9 ; 1 Pet. 2 :9-10. The "full Corn" Fully Ripe — "Saved to the uttermost " — of the ''High Calling." Represents, those saved to the 108 BLADE, EAR AND FULL CORN uttermost — of the High Calling — who have fully conse- crated their Soulj Mind and "Will, faithfully until death (privately not publicly) (Luke 18:13-14). These, the High Calling Class. i. "Putteth in the Sickle," Represents, Gathering in his Jewels, from each Phase of his Kingdom. Joel 3 :13 ; Rev. 14:15. "Putteth in the sickle," signifies gathering the whole Harvest — The Blade (stocks), the Ear, and the Full Corn: all "that nothing be lost" (John 6:12). To get a profit- able crop of Corn, The Blade (stocks) should be gathered early and "First" — first resurrected. This gathering includes the "Ears," and "Full Corn," in the ear. Then, in the "due time," from the stocks the Ears are husked, full of Corn. And the Third Crop is gathered, when the "Ears" are shelled, and put into the barn — "My Barn." Three Crops in One Harvest. j. "Because the harvest is Come," Represents, The Harvest of the Millennial Age — to the end of 1000 years. Gen. 8:22; John 11:25-26; Phil. 3:10-12; Rev. 14:15-16. This Harvest, is the gathering of three full Crops, grown during the Millennial age. The three Crops will be gathered in an inverse order of their development (Matt. 19:28-30; Mark 10:29-31; Luke 13:29-30). The Early Class (blade) in the Resurrection, will develop first, but will be gathered (used) by the Sickle (Spirit) (Eph. 6:17) Last. And the Heavenly or Divine Class, will de- velop "Last" in the Resurrection, but will be gathered, by the Holv Angels "First," in this harvest. Matt. 13: 39, 41, 49. The Angels who sinned will be judged, and gathered (I Cor. 6:3). by the Heavenly Divine Class during the middle of the Harvest. This Class will act with the Holy Angels. The Parable of the Sower in Mark 4:3-8, is ex- plained in Matthew's Parables. T^e Parable (Mark 4: 30-34), of the Mustard Seed, and (Luke 4:31-32), is ex- plained in Matt. Parables. And the Parable of the Wicked Husbandmen (Mark 12:1-12), and "What Polutes" (Mark 7:15-23), is also explained in Matthew's Parables. And the Parable of the Hidden Candle (Mark 4:21-25) in Luke's parable Page 132. FIG TREE LEAVES 109 6. PARABLE OF THE FIG TREE LEAVES. Mark 13:28 ::::. Glossary. The scene of this Parable is laid in the Resurrection Dispensation, and applies to the resurrected Jewish peo- ple in Particular, and the world in general. Jesus was aboul The Temple in Jerusalem, only a few days previous to his apprehension and crucifixion. His disciples called liis attention to the Temple, and he then foretold its. and their destruction, because of their sins as a nation, and their t feat inent of himself as their prospective King: when at the same time he knew of his death and resurrec- tion and all the people, which must take place ere his Kingdom would he established, and himself on its Throne. But his disciples knew not these things, and asked him, to toll them when these things shall be1 And what shall be the Sign of their fulfillment .' II,. told them then, the Sign of the destruction of their nation, with all the Nations; and. after the resurrection <»f themselves, and all the Nations; will. Come the establishment again on earth, of all the Nations. Then he tells them of the afflic- tions and trouble coming, such as there never was from the beginning of Creation, unto that time, neither shall he so again, lie quotes Daniel the Prophet, to prove these things. And tells them they shall see them, when they shall he resurrected, jusl as Daniel had prophetically seen them (Dan. 9:27; 10:10-21 ; 12:1V Then to prove all he had just told them, he illustrated it by this parable. a. "A Fig Tree." Represents, the Jewish Nation, soon to be destroyed. Psa. 137 :5-6 ; Jer. 7 :29-30 ; 13 :27 ; .Matt. 23 :37-39. Our Lord frequently took the Fig Tree as an emblem of God's Chosen people. This tree is the very first tree to show fruit in the spring. It hears two or more crops a year (the thousand year-day"). It has the largest leaves of all fruit Trees. It was planted by God in Eden, and perhaps the "forbidden fruit." that Eve ate, and gave her husband. And probably by it stood the ''Tree of Life" (Gen. 3:3-7). Both trees in the "midst of the Gar- den." One then to represent Adam, and the other Christ (I Cor. 15:46-49). Both to represent the whole Race — Lost, then Saved, when all the Earth is made Eden (Isa. 110 FIG TREE LEAVES 51:1-3). "The Garden of the Lord"— "The Garden of God." And will again (after the Resurrection) he planted in the ' ' midst of Eden. * * (Jen. 2 :8-17 ; 13 :10 ; Eze. 28 :11 ; 31 :9. 16. 18 ; .36 :33-36. The Jewish Nation (Zion) went down A. D. 70. Since then they are dead, but they will come forth in the resur- rection along with other nations as the ahove scriptures imply. b. "And putteth forth leaves," Represent, here the Res- urrection "of the whole house of Israel." Jer. 32:39; Eze. 37:14; Hose. 6:4, 15; I Cor. 15:42-43. When their resurrection time comes, "the whole house of Israel will he brought up out of their graves" again (Eze. 37:4-5) ; and, they anti-type the resurrection of the whole Race — that is — as they will be raised, so will the whole Race be raised. The Israelites do not know the Lord now, because they are all dead, and "the dead know nothing," neither did they know him "then." Rut Bzekiel says, "then" when they arise to life again "they shall know that I am the Lord." Eze. 37:13. c. "Ye know that summer is near," Represents, the time of her punishment is nearly ended. Lev. 26 :18. 21. 24, 28 ; Psa. 23:3-6; Isa. 55:6. As the summer season is near, when the Fig tree begins to fruit, and leaf out, so is the Kingdom of God (of the third Heavens) will he near, when Israel shall be brought out of their graves (John 5:25-29). and return to their promised land. Reckoning from the time they were car- ried away into Babylon 606 B. C. their "Seven times" punishment of 2520 years, will end in 1914 A. D., provid- ing the "seven times" of Lev. 26:18 to mean seven years of days. And allowing a "day" for a year (Eze. 4:6-10) and allowing 360 days for a year of Lunar Time, as the Bible Chronology indieates in many places, would bring the Resurrection of the Jews, and their return near at hand— 1915 to 1925 A. D.. when their "Double" punish- ment must end. Isa. 40 :2-3 ; Jer. 16 :18 ; Zech. 9 :9-12. d. ""When ye see these things come to pass." Represents, the things he had just spoken of. as the Stars of heaven falling; the Son of Man coming in clouds, with great glory and power; and the Angels gathering God's Elect from 1 lie four winds, from the uttermost part of the earth to the uttermost part of heaven. Psa. 34 :15 ; 66 :4-5 ; Mark 13 :20 ; Rev. 1 :7. FIG TREE LEAVES 111 When his hearers and ourselves have risen Prom death, and they sec their own nations (the Pig tree) coming to life, and sec the "Son of Man" -the Bame Jesus they pu1 to death, Coming in clouds with greal Glory and Power; then, and oo1 until then, will we see the Kingdom, they and we have been looking for set up; and they be gath- ered into it. "gathered as ;i hen gathereth her brood under her wings." The very expectation and blessings they would have received then, if they had not crucified their King (Matt. 23:36-39). Our sins delay all our blessings. Yet our sins do not interfere with God's Plans. He knrw how the Race would sin. before he created Adam. e. "Know ye that it is aighl even ;it the doors." Repre- sents, the Kingdom their Kingdom to bring on the greal tribulation. Dan. 12:1; .Matt. 24:21; Bom. Rev. 11 :18. When the Resurrection; First, of the Israelites, begins to take place, represented l>y the Pig tree putting oul fruit and leaves (which is the earliesl tree in the spring to show sipns of life), so when the Jewish dead begin to come forth, they and their governments will he "the Pirsi Fruits of the Resurrection" (Col. 1:15-18), we can truly say, the Kingdom is near- "even at the doors." Hence the Jews niusl he the " f irst fruits" of the resnrreet ion. that is — rise before"the rest of the dead." and then "see these things." We must love God supremely, and serve him the best we know how, by, studying Ins word, to also ohtain that opportunity of seeing "these things." f. "Tins generation shall not pass, lill all these things he done." Represents, the nations that put him to death. and that generation of it then living, will not pass away. then, hut shall see all these things done. Job 19:26-27; Psa. 17:15; Rom. 10:2; 1 John. 3:2. When "these things" take place, the Jewish people. "this generation" — the nation attending his teachings at that time, will he resurrected, and then see all these things come to pass. How can this savin? he true, unless, we accept the doctrine of the resurrection to life again, of all the dead? Yea verily these all will he awakened from the dead to life again, and will all see, and partici- pate in the great events of that age. If "these things" are to occur now. in this age. as many silly good people think, it must be before the Resurrection, when that 112 FIG TREE LEAVES "generation" — the Israelites, will have heen dead and "in their graves," at least Eighteen Centuries. But we accept the Bible doctrine, and then Ave will all see how reasonable his declarations, and how true "these things" can be. The Scriptures do not speak of future Probation as we nowadays are forced to understand it, but the Scriptures speak constantly of it as the work of the Resurrection Age — The principal Gospel age — The World's Trial Day. g. "Heaven and Ea)-th shall pass away." Represents, The Heaven and Earth changed, by having its present "order of things" "pass away." for a "new Heavens and Earth fit for Righteousnes. " ' Isa. 42 :9 ; 51 :6 ; 65 :17 ; Rev. 21:1. "The earth endureth forever" CEze. 1:4). But the present order of "those things" physically and morally, that has existed since the Flood, will pass Away, and they will be made into a "new Heavens and new Earth" (U Pet. 3 :12-13). But how slow Ave are to believe, in the Bible concerning the New order of Things. h. "My words shall not pass away." Represents, God's word, for whom He Avas speaking. Psa. 100:5; Isa. 40: B : 51 :7-8. Our Lord said his words shall never pass away. "I speak not my words, but the words of my father" (John 3:34: 7:16). Those avIio heard him speak, will "then" remember his Avords. And so Avill we remember hearing "these things." i. "But of that day and that hour knoweth no man," Represents, By "no man." a dead race. Avho cannot know. Job 14:21 ; Beele. 9:5, 10: Isa. 63:16. Xo man knows, nor the Son. nor the Angels: but The Father. It implies that they did not know the time then, neither have they known it since, as they are dead, neither do any know it now. But it is because the time (day and hour) of the Resurrection is not revealed. That time fact belongs to God only. It is of no adA'antage to the Angels, as they are not under the death penalty, and have no personal interest in this time. A knoAvledge of the time would be of no advantage to the Race, as they (Avith few exceptions i Avill be dead when the time arrives, and Avhen they arise, the time will be passed. "When the "Due Time" Tomes, it will be revealed to Angels, and perhaps the Son FIG TREE LEAVES 113 will know it before the "Due Time." Ami when the Race comes forth, they will know. j. "Neither the Son, bu1 1 he Father." Represents, The Son of Man, and G!od. I Thess. 5:2; IT Pol. 3:10; Rev. 3:3. Perhaps (and no doubt ii is true) he the Son. knows Bince Ids Resurrection to a Spirit Immortal Being "Son of Cod," but be did not know it. he says then, while he was only the "Son of Man." The facts of the second Coming- of our Lord, and the Resurrection of the dead, are fully revealed, but the times of these events, arc not re- vealed in the Scriptures. God has revealed every feature of Ids plan, except this feature of resurrection time, and lie would have revealed it, if it was of any benefit to bis creatures. There may be other facts, ami no doubt there will be such, to be revealed in the Resurrection times in Cod's "Due time." For Cod loves his "considering" Children, so he "will hold no good thing from them" who obey him. k. "Take ye heed." "Watch and Pray, for ye know not when the time is." Represents, A plea for all to watch and pray, so as to be ready. Isa. 21 :5-9; Heb. 2:1 ; Col. 4:2-5. Our duty, and best interest is to "take heed," and watch and pray, especially to "Watch," until death takes us. Then we will be looking, when we come to arise, as it will be our next conscious hour after death. The next four verses give the reasons for the above parable, from "even until morn." Mark 13:34-37. All hail the power of Jesus' name. Let angels prostrate fall; Tiring forth the Royal Diadem And crown Him Lord of all. 114 CHRIST— THE SON OF GOD 1 I AAA THE RESURRECT AND THE LIFE (FUTUKE) JOHN II Jtr "The Sun of Righteousness. THE GOOD SAMARITAN 116 Parables in Luke 2. THE PARABLE OF THE GOOD SAMARITAN. Duke 10:30-37. Glossary. The scene of this Parable is laid in all the Three Dis- pensations, and sets forth the Doctrines of the Fall, Ran som, and Redemption of .Man. The Parable of the Sower (Luke 8:5-8), and explained by our Lord In vb. 11-15, is Lri \ en in Matthew's parables, page 14. The "Good Sa- maritan" covers the same "field" as the "Sower. 1 ' The Good Samaritan doctrinally traces the Race from its Creation to its Redemption from sin and death. This deals with the man, thai with his culture. a. "A certain man wenl down," Represents, Adam from Ids innocency, and unto his fall. Gen. 2:9-20; 3:9-12; I Cor. 15:22-45; T Tim. 2:14-15. "Who is my neighbor"? was the question asked, by the Lawyer, that brought out tins parable. The answer then is. the whole human family is our Neighbor, and requires our assistance through Love, and our sacrifice, whenever we see it is needed. Selfishness too often leads ns to saw T am not my brother's keeper. T have enough to do to care for myself. We are commanded to do good to all men. especially to the "household of faith" (Gal. 6:9-10 . Adam went down, when he partook of the forbidden fruit (Figs), and became a sinful man. and entailed his sin to his posterity. He was created perfect, and declared good. b. "From Jerusalem to Jerecho." Represents, this Life, from birth to death. Dent, 28 :66-68 ; Luke 16 :25 ; II Tim. 2 :3-4. This Life is a very short one. It is compared with the distance from Jerusalem to Jericho, a very short distance, infested with thieves of various kinds, that rob the trav- 116 THE GOOD SAMARITAN eler of much pleasure or health and money. It was a delightful road, smooth and "down" hill. It ran from a religious city to a wicked one. It was traveled by all classes. It gives us the best description of human Life imaginable. But the next life, in some things, and to some people will be very different, "No thieves or Lions therein." It will be longer, and at times uphill. The same classes will be there, traveling on different Plains. Like this Life, it, has pitfalls, some on this side and some on the other side, of the uphills. These pits, in the third dispensation, are bottomless, while those of this life are not. Satan will be cast into the first one at the gate." Da ntc's Inferno." And would never get out asrain. but through God's goodness. But Satan is "Cast in the bottomless Pit." and Cod's goodness prevents him sinking farther than his (Satan's) "Inferno." And be would never get out again, but God will release him for "a little season" when he will again bo cast then into the Second Death — The Lake of Fire (Rev. 20:2-3. 7-1 0V The next life is to be a highway of Holiness. Tsa. 35:8-10. c. "And fell among thieves." Represents, by Thieves. Satan, and the fallen Angels. Matt. 13:19; T Cor. 5:5; I Tbess. 2:2: Rev. 12:9. Satan — the Adversary — the Devil, under the guise of a serpent, deeeived Mother Eve in the Garden of Eden, by telling her a little Truth mixed with a big lot of falsehood by saving. "Thou shalt not surely die." God knows bet ter than to do it. and thou shalt then know srood from evil. The first was a lie, while the last has a little truth in it. Adam knew some "good" but had not known any evil, although his posterity has not known any good yet, they never bad any opportunity to know it. d. "Which (who) wounded him. left him half dead." Represents, the effects of Adam's Sin. and it is growing worse since Adam. Gen. 2:17; Rom. 5:12; 13:14; Jas. 1 : 14-15. The Race was wounded in Eden, and half dead when our Lord came to die for the Race, that we might live again. Tbe same misrepresentations are made by most Religious teachers in these last days. They say. death is not death ("thou shalt not die"), but is an open door to a greater life, in a heaven of Bliss, or in a hell of conscious Torment. And a large majority of religious people believe THE^GOOD SAMARITAN 117 and defend this falsehood of Satan, onto this day of Light and knowledge. Oh! when will their eyes be opened 1 Paul says, ••The wages (penalty) of Sin is death" (Bomi 9:23). And EzekieJ says, "The Soul thai sinneth, h shall die" (Eze. 18:4). Jeremiah says the same thing (Jer. ;u :30). Our Lord says, u l am < lome thai they might have life" — Zoe — Eternal Life (John L0:10). But, man is so steeped in sin, that it is easier for him to believe a falsehood, "and be damned." II Thess. 2:11-12; 1 Tun •4:1-2. e. "Ky chance a certain Priesl came thai way; be saw him and passed by on the other side. " Represents, by the Priest, the Mosaic Law, that cannot save, bul kills. Jer. 2:8; Zeph. 3 :4j J I Cor. 3:6; 1 John 5:17. A Priest came along, a representative of the Law Cov- enant, and instead of helping the man. n or he for policy's sake passed on. Because the Race (the man) was wound- ed (half dead), the Law Could mil help a dead man I Race). The Law Covenant was good, but the Race was as good as dead. Law was \<>v the living, to give them power to live forever. So the Law did well i<> loi ami then stand hack (pass on tin- other side). f. "A Levite also came and looked on, and passed bj on the other side." Represents, by the Levite the Sacrifices of the Altar, which could not heal, but simply "covered" the wounds yearly by an Atonement. Psa. .">l :16j Isa 13: 23; Mai. 3:8; Heb. 10:4. The Levite did the same thing the Priest did, "looked on" and passed by. lie was a representative of the sac- rifices offered daily for their yearly sins. So the poor wounded man (Race) received no present help from the Levite sacrifices. Thus Our Lord shows that the Law of Moses, or the Sacrifices of the Levitical Altars, could not permanently heal a mortal wound of the Raee. Not that the LaAv, or Sacrifices were insufficient, but that the Man's wound was such that they could not heal him of a deadly wound. The wound is mortal. And the sacrifices could only mollify. g. "But a Certain Samaritan as he journeyed, came that way." Represents, by the certain Samaritan, Jesus, who tried apparently to heal the Race. Job 36 :15 ; Rom. 5 :18 ; 8 :3 ; I Cor. 15 :22. But Jesus the true anti-type, in due time, after the Law and Sacrifices ; came along and took the Race in hand to 118 THE GOOD SAMARITAN see what he could do for it (him). Our Lord while here, went about doing good to every one he met who needed help. He did not put forth extra effort, or go out of his way to help any outside of his own people, in his own land of Canaan, though they needed as much help as the Israel- ii rs did. (But the suffering world will get in the resur- rection what they lose in this life). But Jesus did enough to show that he has power and love sufficient to heal the whole Race, in due time. His miracles were to manifest his Power and his Love of the Race. John 2 :11. h. 'He had compassion on him, bound up his wounds, poured in oil and Avine" (Olive Oil and Grape wine), Represents, by these acts of Compassion, his Sacrifice, Sealed with his Blood (wine), and the earnestness of the Spirit (oil). Psa. 49:7; Isa. 53:2-5; Matt, 20:28; Rom. 8 :3-4. Jesus made an Atonement, which "Covers" the Race in death, but now binds up our wounds through sym- pathy; the which he learned by being himself wounded (Isa. 53:4-5), that through his sufferings we might be healed (Deut. 32 :39 ; I Pet. 2 :24). The good deeds of our Lord aroused the hatred of the Pharisees — The Episcopal Religionists of that day. i. "And set him on his own beast," Represents, by his own beast, his Flesh. And the taking of the wounded man on his own Beast with him Represents, Jesus' sharing the Curse with the Race. Deut. 23:4-5; Mai. 3:9-10; Gal. 3 :13. His own beast, representing his Soul, on which all the wounds of the Race are laid (Mark 14:34; I Pet. 2:24). This shows that, while Jesus was in the Flesh He was Human and not Divine. Therefore our sins were laid on him. Isa. 53:10-12. j. "And he brought him to an Inn, and took care of him." Represents, by the Inn, the Grave (Hades), where the Race is safe until the Resurrection. Psa. 88 .-5-17 ; Hos. 13:14; Rev. 11:9. The Inn where he was taken. Represents, the Prison house of Death, where the whole Race is safely housed, until the Lord returns, at his Second Coming. Isa. 42 :6-7 ; 49:8-9; Zech. 9:11. k. "When lie departed he took out two pence, and gave them to the Host, and said, take care of him till I come again," Represents, by the Two Pence, the Ransom and IMPORTUNING FRIEND ll'.i the Redemption, paid for the Race. tea. 35:9-10; John 5s 27-2!); I Tun. 2:6 j Rev. 7:14-15. The Host. Represents, Divine Justice who holds tin- Race in the Prison House, until Divine Mercy (in our Lord's return) comes to open the Graves (prisons) and let the Prisoners go Free (Eze. 37:12-14; Acts 24:14 L6). That is the "Hope of our calling" (Bph. Ills, The Etas direction, and the Restoration of the Race, was believed to he the only hope of a Future. And Jesus said, the future rested with him. John 11:23-26. 1. '"When I come again I will repay thee." Represents, Christ's Return, or His Second Advent, Psa. 82:3-4; Isa 51:11; Jer. 22:16; Rev. 22:2-6. Justice holds the Key to the Prison House, and will give it to the Good Samaritan when In- ami Divine Mercj returns to bring the Prisoners out (Isa. 42:6-12), and then heal them, as the re-payment. Rev. 22:12. m. "Which of these three was neighbor to him who fell among thieves? And he said, he that showed mercy on him. Jesus said go thou and do likewise." Represents, Jesus Christ as the only Saviour, and represents our part in the Healing of the Race. Psa, 40:8; Duke L0&7, 22:42; Heb. 10:7; 1 Pet. 3:9; I John 4:20. This teaching shows that the World of Mankind is our Neighbor, and not merely our next door friend. To help any who are suffering, and in need. If the time ami money that is spent in trying to Denominationalize the World today, were spent as suggested by the (iood Samaritan, the world would gel a wonderful uplift ; and. he better off without any Churches at all as now run. What a les- son of Pure and Qndefiled Religion! James 1 :27. 3. THE PARABLE OF THE IMPORTUNING FRIEND. Luke 11 :5-10. Glossary. The scene of this Parable is laid in This Life, and reaches in the Resurrection Life, for the Rewards. For He had just taught his Disciples how to Pray (vs. 2-4). It sets forth the Doctrine of Importuning, and prevailing Prayer. a. "And he said unto them, which of you shall have a friend," Represents, by a friend, the Disciples — his earn- 120 IMPORTUNING FRIEND est followers, and Jesus, who is the friend that sticketh closer than a brother. Job 19 :21 ; Prov. 18 :24 ; Luke 7 : 34; John 15:15; III John 13. Jesus, after teaching his disciples how to pray, and giv- ing them a form of Prayer (vs. 1-4) gave them this Para- ble, to set before them the doctrine of prevailing Prayer ; how it should be conducted; what to ask for; and, when to expect an answer to our prayers. The example he gave preceding the Parable, acknowl- edges God in Heaven, then we to ask God for the Coming of his Kingdom on Earth, and that his will be done here in that Kingdom, as it is done now in Heaven. This implies his will is done in Heaven by the Angels, as there are no other intelligent beings there. Not even Enoch or Elijah, for neither of them have been raised from the dead. Eor, Jesus was the "First Born from the dead." Col. 1 : 15-1 8. When the dead are restored to life again, and God's Kingdom is established, his will is to be done here as it is now done in Heaven. This doctrinal truth he teaches us to pray for importuningly. We are to continue to pray and Watch (Psa. 102:6-7; Heb. 2:1). Then he appeals to them, and shows them the reasonableness of continuing to Pray for his coming Kingdom (and not the bogus Kingdom of today) while we live (Luke 9:62). The blessings that now come through prayer are forecasts of greater and sweeter blessings of that Kingdom. b. "And shall go to him at midnight," Represents, by midnight, the depths of Sin and degradation, and death. Job 34:20; Ruth 3:7-11; Rom. 5:20-21. Our Lord appeals to us through his word (the Bible), the same as he did to his disciples, by this parable, the the necessity of Prayer. Prayer is necessary to conduct our worldly affairs, to daily look to him, to guide us by the Holy Spirit and to keep us ever mindful of his Coming Kingdom. This going at Midnight, implies, that Physical, Moral, intellectual and Religious needs are so great in this dis- pensation, as it is near its end, and the dawn of the Resur- rection is near at hand. Here the Midnight call or cry is about equivalent to the Midnight Cry in Matt. 25:6. But the two requests are for different purposes, to dif- ferent classes, and at different times. That "cry" was for blessings of his Marriage witness and feast, by his "Companions," or "brethren" on the Heavenly Plain, lMI'ORTUNINU FRIEND 121 and in the Resurrection Life, as the time of the establish- ment of bis Kingdom. Bu1 this Midnight Call is in or near the Resurrection morn, when the liaised World will need food, und will have to be fed by this Friend, Jeans Christ, our already risen Lord. The Resurrection Day is the Lord's Day, and all of God's days bave night, in the first half of them (Gen. 1 :5; Dan. 8:26). The thought liere us " ' midnight, " is the Resurrection morn, t when jusl before the raised world will have to be led by Christ, will lie perhaps bj Miracles i Matt. 14:15-21; Mark 6:3444j Luke 9:10-17). There will be Billions of people who will need food immediately, alter that "midnight'.' Call or Cry. Unlike the Calls for food from the benevolent who have plenty, and to give it. alter Disasters. c. "And say unto him: Friend hud me three loaves," Represents, our Lord's plea for the Three classes of Ins Friends— the Rising Race. Psa. 37 :25-26 ; L02:l 2;John6: 35-39; 7:37. lie will bave a Race to feed. And two Earthly I I of Friends to feed with his "flesh" and "blood" [John 6:54-56). Since our Lord's resurrection, and ascension, he is our High Priest— "Mediator of a better Covenant'' than the Law Covenant of which Moses through Aaron (his brother) was its mediator. Dear Reader, do not think the New Covenant of Paul in Beb. 8:8-12, is the same as his "New Testament" or "Covenant" in Seb. 9: 15-20. The New Covenanl of Jer. 31 :31-34, and of l'aul. Heb. 8:8-12, is the New Covenant represented in the High Priest's Ephod, attached to his Robe (Ex. 28:6-12), and this Covenant will take the place of the Law Covenant, and the Grace Covenant — Double Breastplate. The (Law) Covenant, is represented in Hagar ami her son; and the Free (Grace) Covenant is represented in Sarah and her son. Both of these Covenants are typified in the Double Breastplate (Ex. 28:15-25). These, says Paul (Gal. 4 :22-31), are the two Sons representing the two Covenants. The one LshniaeL represented the Bond Law | Covenant, and the other Isaac represented the Free (Grace) Covenant. See these two Covenants explained fully and clearly on page 62. These were added to the New Covenant (Ephod) because of transgressions till the "Seed" should come; to whom the promises to all the families were made (Gal. 3:19). And it (the double Cov- 122 IMPORTUNING FRIEND enant) was ordained by Angels in the hands of a Mediator. The Angel that ordained this double Covenant, did it through Moses (Ex. 23 :20-25 ; 32 :34 ; 33:2). That "seed" has not yet come. When the "Seed" Comes (Christ and his Church — his Body), which will be in the Resurrection morn, then the New Covenant (Heb. 8:8-12) will obtain thereafter and the Bond and Free Covenants (double) "will be ready to vanish away." Heb. 8:13. The Abrahamic Covenant — "The Everlasting Cov- enant," typified by the Robe of the High Priest, and the New Covenant, typified by the Ephod. are without Medi- ators. The Abrahamic Covenant was sealed with an Oath ; and the New Covenant will be sealed with the Finger of God; be written thus in their hearts, and in their minds, of Israel and Judah, and God shall be their God, and they then shall be his people. Jer. 31 :31-34 ; Heb. 8 :8-13. And this New Covenant is to Judah and Israel, and will by them (Israel and Judah) — "Bless all the families of the Earth" (Gen. 12:1-3). Thus you see, the Abrahamic Cov- enant (Robe) will have fastened to it, the New Covenant (Ephod), and, the Bond Covenant (Old Testament) and the Free Covenant (New Testament) will be "added" — made new (Jer. 31:31). Hence the Law Covenant, ind the Free Covenant, families represented by the Double Breastplate, will have in this Age, each a Mediator — Moses or rather Aaron, and Christ. Their mediatoral work is done in this dispensation, and done especially to them. Rom. 3 :25 ; I John 2 :2 ; 4 :10-11. After these Covenants, wives and children, Abraham had another wife, and six children, and ten grandchildren (Gen. 25:1-4). Abraham's grandchildren were always reckoned in his family as his Sons (Gen. 25:4). Now if Ishmael and his Sons, thirteen in all (Gen. 16 :11-16 ; 17 :20 ; 25:12-16; 36:1-5), and, Isaac and his Sons, three in all (Gen. 17:19; 21:3, 12; 29:1-30), Represents the two Cov- enants (Law and Grace) (Gal. 4:22-31), then Katurah's six Sons and ten grandchildren, sixteen in all (Gen. 25: 1-4), must represent the other Covenant — The New Cov- enant's Families, obtained through the Mediatorship of Faith-Full "Israel after the flesh." and by the Advocate- ship of Christ and his Body — The Church. These Classes of Intercessors, will sum up Thirty-two Sons of Abraham. Hence, Three thirty-seconds of the Race, will arise Spirit- ual Beings, and Twenty-nine thirty seconds, will arise IMPORTUNING FKIKN1) Lflfl Human Beings. Notice, all will be raised on the Human. Plain, except the Isaac Class the '■Sons of God." Ral. 4:31. d. "For a friend of mine in his journey is come to mc, and I have nothing to set before him." Represents, Eor ■"a friend" the Race, has come to Life, ami Christ feels a conscious conviction of needed food tor the risen Race. Dent. 15:7-8; -Matt. 6:7-8; John 3:29; 15:14; Eph. I 2h .las. 2 :23. Love, will prompt the possessor of that Love, to H*1- minister not only t<» a friend, but to a stranger as well, and at all times even to the "midnight" hour (Prov. 1> : l'4 ; Luke 10:33-35). Thus we become members in the "body of Christ," and will assist him, in "blessing ail tin- families of the earth.' - when they will need those blessings. e. "And he from within shall answer ;nnl say, Trouble me not." Represents, a great Cost on God's part. And while he is under m> obligal ions to the Race. Isa. ."> 1 J ; 63:1-4; .Matt. -20:2*; 1 John 2:2; Rev. 6:9-10. "Trouble me not" implies the sacrifices is made, the Bread is baked, the Table is full, and the Provisions of blessings are all ready. AH will he Berved in the morning. Come then and "trouble" me not now. Jesus the Lamb was slain before, the foundation of the world. John 17- 24; 1 Pet. 1 :19-21 ; Luke 22:29-30; John 33:53. f. "The door is now shut, and my children are with me in bedj 1 cannot rise i now i and give thee," Represents, Jesus' death, ami the Church's death — his "Children with him." Gen. 3:24; Psa. 122:6-8; Rom. 5:12; 1 ('or. 15: 21-23. This expression — "And the Door is now shut," implies that God's Storehouse is now full of Blessings, and they will be given out to all who will come early in the Resar rection Morning (Psa. 90:14'. "My Children are all in bed with me," also implies that the Race, when Resitr rected, there will be some children, yet in death, as "child- ren of God" — "Elect Ladv" and her "children" (Rom. 8: 16, 21; 1 John 3:1. 10; II* John 1, 13). These will have a resurrection soon after the Race is Resurrected. "Over these (children) the Second Deatli hath no power." Be- cause, they get a "better Resurrection." Heb. 11:35; Rev. 20:6." g. "Though he will not rise and give him, because he is 124 KINGDOM OF DEMONS his friend, yet because of his importunity, he will rise and give him as many as he needeth. ' ' Represents, the future Blessings will come to all for the asking, and not for debt Gal. 5:4; II Pet. 3:9; Titus 3:5. The future blessings for mankind, are prepared and ready beforehand. And implies, that all are already asleep with him in death (Isa. 26:19; I Cor. 15:16-20). But all will be raised. I Cor. 15 :21-23. h. "And I say unto you, ask and it shall be given you, 7 ' Represents, that God as having Blessings prepared, and he is ready to give them out. Deut. 32 :7 ; Psa. 2 :8 ; Jer. 50 :5 ; Zech. 10 :1 ; John 11 :22 ; Jas. 1 :5. The asking here is in this Life, and continual asking in hope, may secure the Divine Life Blessings of the highest order in the Kesurrection. i. "Seek and ye shall find. For he that seeketh find- eth." Represents, That God's Blessings for all at present are "hid," but, can be found and had by "seeking" in God's "due time." Psa. 27:4; Jer. 50:4-5; Amos 5:14. Seeking is enjoined now, Finding then. This is the Divine Life, that we "shall find" presented to us. j. "Knock and it shall be opened. For to them that knocketh it shall be opened." Represents, that God's Storehouse shall be opened in his "due time," soon in the Resurrection mom. Psa. 118:19-20; Mai. 3:10; Luke 12: 86-38. Properly knocking at "the Straight Gate (Luke 13:23- 24) in this life, will secure entrance to the Immortal Life, by "Begetting" in Death — Womb of Eve — Mother Earth, and "Born" from there in the Resurrection morning. 4. THE PARABLE OF THE KINGDOM OF DEMONS (DEVILS). Luke 11:21:22. Glossary. The scene of this Parable is laid in the Present, and past dispensations. It teaches the Doctrine of Devils, trying to Rule, bv Falsehood and Deception as the Princes of the Kingdoms of the world (John 12:31; 14:30). In this chapter Luke 11:1, Jesus utters Three Woes: against the Pharisees for their unbelief in a Future Probation — Judg- ment — Trial — Krino, while they believed in a resurrection of the Dead (Luke 11:42-44). Then He gave them Four KINGDOM OF DEMONS 125 Parables to prove, there will be a future trial of the Race (Luke 11:. r >-10; 11:21-22; 11:29.32: 11:38-36). Then he answers the Lawyers, by Three "Woes" against them- selves (Luke 11 :45-52). Tlio woes in Matt. 23. are against their works. See page 80 of this l?ook. a. "A Strong man armed," Represents, Satan, who haa Ruled this world unmolested since Adam. T Chron. 21 rl i Job 1:6-12; 2:1-7: Paa. 100 : fi : Zech. 3:1-2; Matt. 4:10; John 13:27: "Rev. 20:2-7. Tn the first dispensation, S.-itnn had his own way. God did not interfere until the end. These fallen angeli poluted the Race by marrying tho "daughters of men," and raisod a mongrel race of Giants — "men of renown." Then Cod sent the Flood and drowned them all. Satan again appeared to Joh. who lived before Abraham's time, and interferred with Job's person, and family, and pros- perity. Ho appeared again to Israel nation in Zechariah time, and again to Jesus. TTe appears at the present time in Crazy men and women, and in extremelv wicked men. Our Lord says. Satan is armed well armed. b. "Koepeth his Palace." Represents, the Human heart of the Race. Luke 22:31 ■ John 13:27: Aets 5:3; I Tor. 5:5; Jude 0: Rev. 2:9-13. Satan's Palaee that is in the air (the Spiritual and Moral atmosphere), and he nil the time works in the hearts of men — "children of disobedience," and shows his evil influence in the lusts of the flesh. Rut find through his mercy will change the Human heart of nil who will turn to him. to he raised in the Resurrection, to that high Plain, up together and make us sit in heavenly places with Christ. Bph. 2:1-7. c. " His jroods are in pence." Represents, the sinful natural attrihutes of the Race, as his poods, that are over- come in death. Psa. 106:37-38; Luke 11:18; John 14:30 : TICor. 11:14; I Tim. 1:20. Satan controls the world in his own way, and the world gets so accustomed to his rule, they take to his rule and himself readily, and roll his rule "as a sweet morsel under their tongues." God has given him this control, for the future henefit of all mankind ; though it will eventually cause Satan's destruction with many of "his angels." and some of the Race. So all the world is asking for peace, and are using means (hy building warships, etc.) to keep the peace, but at the same time the animal passions are 126 KINGDOM OF DEMONS ready at all times to go into mob-violence, and to kill each other without reason or mercy. These devilish propensi- ties are in evidence in times of calamities, and Trades Union Strikes. Also they are especially manifested in the hatred to the Poor NegTO Race. d. "When a stronger (one) than he comes," Represents, Christ who is to come and remove Satan. Matt. 9:33-34; Luke 10:17-20: Acts 26:18: Rev. 20:2-7. Satan — the Devil, has such control over mankind, it seems useless to try to convert the world. It is surely use- less in this dispensation. If it could he done in some plaus- ible way, it would have to be done over every generation of 33 years. Let Satan have his way. and it can be done easily. That is, the world could be converted to Church- anity. Satan is an Angel of "Light" today, to the Chris- tian world, and if he could better control the hearts of the Ministry, he could soon convert the world. Christian Union is seen today through his smoked glasses, to be the means of converting the world. But when the "stronger one comes" the second time, without (dying for) sin. un- to salvation" — Resurrection, then the world resurrected will be converted to him. A nation and more will be converted in a day. Psa. 19:7-10; Tsa. 6*0:4-5; Acts 15:13. Christ Jesus, who was Michael the Archangel, is to be much stronger than Satan, who is from Lucifer, another Archangel. Satan is the Prince of this world (dispensa- tion), and Christ is to be Prince of the world to come, and then Prince to all eternity. Put Satan will be destroyed, unless he repents in sackcloth and ashes, and reforms. Rut the Scriptures hold out no hope or intimation that he will reform. This probably infers, that he will be bound by the stronger one. Rev. 20:2. e. "Divideth the Spoils." Represents, the Christ restor- ing man to his original perfection and dominion of Earth. Isa. 53:11-12: Mieah. 4:8; Luke 13:16; Rom. 16:20; I John 3 :8 ; Rev. 12 :9. This means, that when Christ Jesus takes his right to reign, he will first bind Satan (Rev. 20:2). and take from "him all his armor." Satan trusts in his own strength; in his Angels, and his long title ; but they will all be taken from him and divided among the children of men. Adam and all his descendants will be there, and each share his or her allotted blessings. Any who will not conform to SIGN OF JONAH 127 the rules of Kini? Jesus, will In- destroyed in the Second Death. Just at this time, Jesus w;is casting out a devil, and it was dumb. That is. the man was dumb, out of whom the devil was east. "Some said he cist out devils through Beelzebub, the chiei of devils," vs. 1< S . Beelzebuh was a Heathen god <»t' Hies. So ihus they east their slur upon Jesus, oh! the depth of human depravity. Every hum- hie Christian should "ery how lon^" "dost thou not Judge and avenge our blodd on them that dwell on the Earth." Rev. 6:10. This Kingdom of Demons or Devils, who have annoyed the Children of men so long-, will come to an end in the next age, at the "battle of Armageddon." Rev. 16:12-16. 5. THE PARABLE OF THE SIGN OF JONAH Luke 11 :29-32. Glossary. The scene of this Parable is laid in Two Ag68. This Age, and the Resurrect ion Age, or Dispensation. It de- clares the Doctrine of Future Probation or Trial Judg- ment (Matt. 12:18-21). See Greek Krino and Krisis. It means trial here, and, wherever the word is used in the New Testament. And almost invariably relates to the future Life — ^oe— Greet for that Life. See young's or Strong's Concordance. a. "And when the people were gathered together, he hegan to say: This is an evil generation," Representing, the Israelites as a type of the world of mankind. Dent. 13:17-18; Judges 2:11 : Zech. 1:4: IF Tim. 3:13. The Pharisees of Israel were always seeking for signs and proofs of God's intentions, of giving any blessings to them, and they wanted them now in their present life or never. And if there was another life of trial beyond this, they wanted proof also of it. The Pharisees or zealous Israelites believed in the Resurrection of the Dead, the Sadducees — nominal Israelites did not believe in the Res- urrection of the Dead, neither did they believe in Spirit Angels — good or bad. Jesus was come to teach them both doctrines, and proved them by Miracles (Luke 11:14-26). But they all wanted the Kingdom and its Blessings now; even his disciples w?nted the Kingdom now. Acts 1 :6-8. 128 SIGN OF JONAH So Jesus gave them this Parable to convince them it was not now, hut there were proofs and "signs" already given in the Prophets of a future Life; and his Kingdom was in that life beyond the grave. And the Proof or "Sign" of Jonah was sufficient with himself in his Com- ing, death and Resurrection. For. said he. as in like manner, Jonah was three days, and three nights in the Whale's belly, so shall the Son of Man be Three Days and Three Nights in the heart of the Earth (Matt. 12:40). These two Signs were the only ones that would he given as a proof of a Resurrection, and of his Coming Kingdom ; and of Probation ; Preaching, Repentance and Refor- mation. b. "They seek a 'Sign,' and there shall no sign be given but the sign of Jonah the Prophet." Represents, that Jonah was the Sign of Preaching, and Repentance in the Resurrection Life. Ex. 4 :30 ; Dent. 6 :8 ; Tsa. 7 : 14 ; Jonah 1:7-10; 2:1-10: 3:1-10. Jonah was sent to Ninevah to declare their destruction at once for their Sins. But instead of going to Ninevah Jonah went another way, to Tarshish. It is wished that many now. who oppose future probation, would take a boat to Tarshish. He. like so many persons today, instead of oheviner the Lord's specific command, and like the na- tion of Tsrael. who did everything contrary to his Laws and Precepts, and are thus become more guilty than the Heathen, who have never heard of God's good and merci- ful Laws. Jonah thought he could escape his duty, and still Love 1he Lord, and also thought the Lord was too merciful to destroy the children of his creation, therefore he went to Tarshish. Jonah was a devoted student of God's Word, and his dealings with the Children of Man: and. espe- cially his dealing- with his chosen people, the children of Israel (Jonah 1 :8-17V He studied Cod's Love, and Wis- dom and Justice and Power. He had faith in God's Power, but he doubted his Wisdom. He confided in God's Love, but he thought that God was not always Just. Jonah was a devout Hebrew, and had studied Israel's History. He studied God's dealings with the Amalekites (I Sam. 15:1-8. 17-28") . Here he saw God's Power and Wisdom in their destruction (Deut. 25:17-19). But now, he could not reconcile God's Love, with his Justice. He also studied God's dealings with Sodom and Gomorrah (Gen. SIGN OF JONAH 1l".» 13:7 -1:5; 14:11-24; 18:20-33; 19:1-29; l)e,,t. 29:1, 32:30 36), In these Scriptures he saw God's Love and Justice, in Hit' pleadings of Abraham in Gen. 18:23-32, bul could not See God's Wisdom and Power. These Four Divine Attributes of God are so interwoven that sinful man cannot see il H-iii clearly. In the Resurrec- tion age, all will be made clear. In the Types of the Tabernacle in the Wilderness, God combined these Four with Mercy, in the Lid and Cherubims of the Ark. The I, id and I Iherubims wnv of one piece of gold, wroughl oral l.y skilled workmanship (Ex. 25:18-22). This pieee of Gold, wrought into a Lid and two Cherubims, typified at least these Four of Cod's Attributes. Love cannot ob- tain without Wisdom, nor Wisdom without Justice. Jus- tice in God's dealings, is as important attribute as Mercy, and vice versa. When Justice is satisfied, Love and M.-p-y are meted out. and where Wisom and Power obtain, Jus- tice follows. These Four Attributes, are the seal of God's Mercy— "Mercy Seat." God's Personal Attributes are Fourteen a double Per- fection of Holiness), and these are the very Essences of his Being; and. the Uprightness of his Character. Seven of them are Divine Attributes, and Seven are Natural. These Attributes are all Represented in the Ark, that is in the "Holiest of Holies" (Heb. 9:3-5)—-" Ark of tin- Cov- enant of God" (Judges 20:27). The Ltd, Cherubims, and "Bright Light," represent six of these Attributes, and the Rox. the Manna. Aaron's "Rod. ami the Tahles of the Law. Represent, the other Eigrht Attributes. The "Bright Light," Represents, God's Omnipresence and Power (I Sam. 4.4: Psa. ^6:7^. The Lid, Represents, his Justice and Mercy (Psa. 89:14: 136:1-26). The Cheru- bims, Represent, his Love and Wisdom ("John 3:16-17; 1 Cor. 1:21). The Box (Ark) Represents, his Knowledge and Goodness (Psa. 139:4-6; 33:5). The Manna, Repre- sents, his Immortality and Eternal Life (1 Tim. 6:6; John 17:3). The Tables of the Law, Represents, his Righteous- ness and Truth (Psa. 19 :7 ; John 17 :7). And Aaron's Rod, Represents, his Acceptableness and Equity. Acts 10:34- 35 ; Prov. 2 :9. And when Ninevah Repented, it displeased Jonah be- cause God showed Mercy instead of Justice to Ninevah. God said, Jonah was foolish to get angry (Jonah 4:2). But when God showed him mercy, by protecting him from 130 SIGN OF JONAH the hot snn (while he looked on to see the city (Race"! de- stroyed) with a gourd. Jonah "was exceedingly glad." And the Risen World will he glad exceedingly, to see God's Mercy and Love. Wisdom and Justice obtain for the professed Christian sinner. And yet it displeases today, a great many of the Lord's earnest people: hecanse God has planned Pronation in the Resurrection Age, for all mankind. When God Destroyed the Gourd, by a worm, Jonah fainted and wanted to die. nod said "T do well to he angry even unto death." Poor man! He pitied the Gourd, and God spared Ninevah. What a lesson. We are poor, weak, and sinful Mortals, in tin's evil age. And shall not God spare Ninevah? The Pace; who "cannot discern between their right hand and their left" (Jonah 4:1-11)? God's purpose, however is to save the Race, and lead them to repentance afterwards. c. "For as Jonah was a sign unto the Xinevites." Rep- resents. Our Lord's "Future mission to all the nations of the Earth. Tsa. 37 :30 ; 49 :22-25 : Watt. 12:41. As Jonah was a Sien to Ninevah, which was at his sec- ond mission ; after his experience in the Whale (in the Grave — TTncfpa — HelL fJonah 2-1-7). So our Lord's mis- sion after his experience in the Grave (77Wr.LK Lffi it can shine. "Le1 your Lighl so shine," saws our Lord. Our Search Light should be so centered on the funda- mental Doctrines Death, Ransom, and Resurrection, the Three most neglected, thai our Light may give instruc tion *'to all that are in the house" -Kingdom of Grace (John 14:2-4 ). These Doctrines of Light well studied and understood, and explained, would char the atmos- phere of Truth, ami its Mysteries, and Btrike terror in the minds of God's ignorant followers. Psa. 34:14-15. g\ ••The Body,' Represents, The Church— Assembly [Ecclesia). Matt. 16 :18 ; Rom. 16:5 j Bph. 5:30-32. This Body or Church is not an organization in the world, but simply an assembly the Greek meaning of tSnclesia. It is to come together temporarily as an assem- bly, and disband, whenever the Assembly breaks up, and go out. Christ did not intend it should be a sect, else he would have organized the Church while he was here. For, he always spoke against the "sects," and condemned them. But he said, "upon this Rock Peter's declaration "Thou are the Christ, the Son of t he Living « tod ' ' I will build My Church." He is to build it himself. He did not leave it to any of his "successors." He would build it himself sometime, i. <•., when he comes again. All present day nominal Churches are good in them- selves as societies, and not as Assemblies. The\ do not have Christ's sanction. They all want to convert the world and rule the church now. Tiny to a large extent, are helping in .Moral Religion, and only a Little in the pure and undefiled Religion, das. 1 :27. h. '•The Eve." Represents, The .Mind of the church or Individual. Ex. 21 :26 ; EceL 1:8; tea. 52:8; I Cor. 12:16-21. If the Eye is good (single), the Church Cody is full of understanding. That is, full of Light, on the future Life. Our Lord said, 1 am come a "Light into the world. that whosoever believeth on me should not abide in dark- ness" (John 12:46). This Light and darkness is alto- gether in relation to the future. The "Light" in John 1:1-14, should be understood as referring to the Resur- rection, and can be understood better by reading "res- urrection" in the place of "light," and thus convey the full meaning of our Lord. John came as a witness for Jesus Christ, and he bore that witness by Baptizing. And His Baptism, by its mode, sets forth the Death, Burial and Resurrection of 136 HIDDEN CANDLE Jesus and all the Race. While Jesus was here he taught them the Resurrection and the future Life, and urged his Disciples to he haptized in water to symbolize his and their death, burial and resurrection, to a better Life than this— "The Life" (John 11:25). And to walk in this Light of the Future, if thev did not they would be in darkness. John 11:24-26, 12:34-36. i. "The Light," Represents, the Comforter's influence on things to come. John 14 :26 ; 16 :13 ; Acts 2 :7 ; Heb. 3 :7. Many years before Jesus came into the world, the world had no "Light" on the resurrection and the Future. All groped in darkness, and "without hope." When Jesus came, he "brought Life (future life — Zoe — Greek), and Immortality to Light" (John 11:25). Im- mortality is the Divine Life, secured only by a few of the Human Race. To secure this higher blessed Life, one has to give up the Human life by consecrating it on the Altar of Sacrifice, until death, when it will be exchanged for the Divine Immortal Life, by a "begetting of the Spirit of God — the Comforter," between the time of one's death and his resurrection. Spiritually Begotten, and then "Horn from the dead a Spiritual Being on the Im- mortal Plain. ' ' Isa. 66 :7-ll ; John 3 :6-8 ; Rom. 8 :29 ; Col. 1:18. This is secured, when one lives up to the requirements of the Divine Law of Love.. Thus to exchange Natures, by sincerely desiring it, also to commit one's all into the bauds of the Living God (Luke 23:46; Acts 7:59; Phil. 2:13-15). God will accept such a one, and exalt him to the Divine Plain. j. "The Darkness," Represents, Satanic Darkness on these things in the present life. Gen. 3:2-5; John 12: 37-40; II Cor. 4:3-4. Satan has so long blinded the Human Race, that today the Race is full of darkness; that "men love darkness rather than Light, because their deeds were evil." Natur- ally through the blightening of sin. they will not come to the Light lest their deeds should be reproved (John 3:19-20). Jesus said. "Ye will not come unto me, that ye might have Life (Resurrection Life — Zoe). But "He that doeth truth cometh to the Light (of Life — Zoe), that his deeds may be made manifest, that they are wrought in God." John 3:21. RICH MAN WHO WAS A F00 1. 1T7 7. THE PARABLE OF THE RICH MAN WHO WAS A FOOL. Luke 12:1(5-21. Glossary. Tin- scene of this Payable is laid in the Jewish and Gentile Ages. For their greediness for money, led some of them to desire him to bfe their Arbitrator in worldh affairs (Vs. 14). and lie catltiohed 1 Im-hi against Oovet- ousiu'ss. the sili of ilif age. Hence this Parable, it sets forth the Doctrine of Covetousness and B\>Hy of our sin- ful propensities. a. "The ground of." Represents, Palestine or Canaan. Gen. 13:14-15; Ex. 33:1-3; Lev. 26:9-10. Palestine for Israel was wonderfully Messed l>y God, in the production of the soil, the increase of their cattle and sheep, and the increase of their families. b "A certain man." Represents, the Nation of Israel. Gen. 25:27; 35:10-12; 46:1-7; Obadiah 17-18. This Certain Rich Man is surely the nation of Israel, after they were well established as a Kingdom, among other nations all around them. Their Soil was not as good naturally, as the Lands of Sodom and Gomorrah, which lay just south of Palestine. Palestine is higher and mountainous. Travelers tell us today, that it is i wonder that anything ever grew on it, judging from its present appearance. The Road from Jerusalem to Joppa is scarcely any- thing but crags and rocks. But from the time of Israel's settlement in Canaan, to a ltlUg time after David and Solomon's reigns, it was very productive. The Special Over-ruling Providence of God was remarkably seen on all the Hills and in the Valleys. God had promised them that he would bless them, if they would obey his Laws. And as long as they obeyed him, they were wonderfully and miraculously blessed. He promised the Land would flow with Milk and Honey (Ex. 3:8; Jer. 32:21-23; Eze. 20:6. Milk from Cows, and Honey from Bees. Then animals and insects were increased until they were satisfied. But when Israel sinned these blessings were withdrawn, by giving or sending no "latter rains." Yet God fulfilled his promises long after they became an idolatrous nation, 138 RICH MAN WHO WAS A FOOL and finally God turned them over to Babylon (Eze. 21: 24-27). But his promises yet are abundant, that he will increase their blessings in the same Land, when he brings them back again by Resurrection, from their Captivity in Death. c. "Brought forth plentifully," Represents, the won- derful productions of Canaan. II Chron. 17 :12 ; 32 :27-29 ; Mai. 3:10. These bounties were intended by God for their happi- ness, and lead them to extend them to those nations around them, so together they might increase their earthly enjoyments, and lead them to worship their bountiful Benefactor. But their selfishness led them to a desire to hoard it all for themselves. d. "And he thought within himself, saying, what shall I do because 1 have no room where to bestow my goods," Represents, their wealth and prosperity under Solomon's Reign. 11 Chron. 8 :l-8 ; 9 :l-6 ; Isa. 5 :l-7. Lnder King Solomon's Reign, the Nation of Israel was wonderfully blessed of God, and as a nation, they became the greatest in Population, and the Richest in wealth of all the Nations around them. God did this, to show them and the nations around them what he purposes to do for the world, as well as them, when he establishes his King- dom, in the Millennium — Resurrection. e. "And he said, this will I do." Represents, their Van- ity and Selfishness. Deut. 8:18-20; John 15:2; Rev. 18:14. This state or condition, led Israel as a whole to vain surmisings, Leisure and Bride. They sought to use their wealth to their own Pleasure and Debauchery, and for- got God their Benefactor. What a lesson for us as a Nation. f. "I will pull down my barns," Represents, the Revolt of the Ten Tribes under Rehoboam. 1 Kings 11 :30-33 ; II Chron. 10 :11-16 ; 12 :l-2, 14. The young men said to Rehoboam, "What portion have we in David"? Let us follow our own inclinations — "To thy tents, Oh! Israel." So they tore down "their barns." Solomon's Kingdoms (I Kings 12:10-20; II Sam. 20:1-2). So selfishness and pride among God's people, now is seen everywhere, in fine costly Meeting Houses, and large Societies. These, they call God's Kingdom, and in them they bestow all their Follies — Confessions. g. "And build greater." Represents, their establishing RICH MAN WHO WAS A FOOL 139 two in place of one Kingdom. II Chron. 11:3 11; Eze. 37:15-20. So more Barns- Churches- Denominations were built, and their goods- Ceremonies and Confessions were therein practiced. Thej call these little Kingdoms God's Kingdoms in the hearts of each individual. When 'the heart is deceit fill above all things, and desperately wicked." h. "And there will 1 hestow all my bYuits, and my Goods," Represents, more room for the pleasures of sin for the season. II Chron. 32:23; Ecde. 2:7-11. And Israel not only rebelled against God, but against each other. Oh! what a lesson of caution tor the Lord's humble followers. The Churches have been fighting over their Creeds. Now they are wanting union among their members, but the Ministers as a body are against union, for it will throw most of them out of their jobs pas- torates. i. "And I will say to my Soul. Boul thon hast much goods laid up for many years, take thine ease. Bat, Drink and hi- Merry," Represents, by all this that "Eph- raim (God's professed people) is joined to his Idols, let him alone." Isa. 65:2-7j Hose. 1:16-19; Bagg. 2:18-19. Follow the History of Israel (both Bouses) from that date, and we will see that they took their "Ease, Ate and Drank" — went off with other nations in Idolatry ami sinful practices, until God declared "Ephraim was joined to his Idols, let him alone" ^llos. 4:17; 7:11 ; Khll \, And Judah, with Benjamin also has fallen with him, Hose. 6:4, 10-11. "Soul take thine ease," Represents, the man talking or musing to himself; addressing himself — Soul reason- ing with and instructing Self. Here is the thought of what the Soul is. Then the question arises, What is the Soul? What is the True and Bible meaning of .Man Soul? God said to this "living Soul" he had just made. " Tin- day thou (Man Soul) eatest thereof thou (Man Soul) shalt die" (Gen. 2:17). "The Soul that sinneth, it shall die" (Eze. 18:4). "Every Soul that will not hear that Prophet, shall be destroyed from among the people." Acts 3:23. Is the Soul something that man possesses, or is it the man himself? Has man a Soul, or, is man himself a Soul? The answer to these questions are very impor- 140 RICH MAN WHO WAS A FOOL tant in understanding ourselves, and our Lord's teach- ings; especially the Parables. Studying the Scriptures, Carefully, Prayerfully, and Critically from Genesis to Revelations, we find that God made Man a Soul, of the dust of the ground, and after he sinned he died, and decomposed, and "returned to the ground" again. When God "breathed in his nostrils the breath of Life, he became a living Soul." Hence before God "breathed in his nostrils" he (Man Soul) was a dead Soul (Gen. 2:7). "Body" in Lev. 21:11; Num. 6:6; 19:13; Hagg. 2:13, means Soul ; when correctly read it is Soul, and not Body. See an Analytical Concordance by Dr. Young. Our King James' translation says '"dead body." which if properly translated, would read "dead soul" for they are translated from the Hebrew word Nephesh. This Hebrew word Ntphesh is translated Soul in every other place in the Old Testament, which is not less than 457 times. Nephesh in Hebrew is Psuche in Greek. Psuche is translated Soul 57 times in the New Testament, and 41 times more it is translated Life, when it should have been translated Soul. When we use these passages con- taining 'Body" or "Life," we should substitute Soul for "body," and for "life." Then we get the correct Bible understanding of Soul. For Life is a principle, like electricity — air — power, and not a substance like Soul. If Life was a substance like the Soul, it would have weight, but it has not weight.. A dead man Soul weighs no less than before he died. Hence man is a Soul. Was born a Soul, lived a Soul, and died a Soul ; and in the Resurrection he will be raised a Soul. The animal part of the Soul is Flesh, Blood and Bones. The Mental is Mind. Will. Conscience and Intellect. Then God will give this Soul of each of the Race, the "Breath of Life" again, the same breath and power to breathe as at the first (Gen. 2:7), but that Life or Breath is expressed by a different Greek word. It then will be Zof. The Resurrection Soul will be given a Zoe Life, instead of a Nephesh Life. See an Analytical Concordance. The Soul is animal. See the same authority. All ani- mals that "breathe" are Souls. Land animals have five senses or less, but Man has seven senses, which distin- guish him above the Brute Animals. Man has the Five Senses that other animals have, and two others added, RICH MAN WHO WAS A FOOL 141 namely Talkative Sense, and Judgment Sena*, Qui Lord always used tin- (ireek Zn< when lie spoke of tin- Sours Future Life, far be taught very little about the present Life, outside of his Parables, as well as in them. The Apostles always used Hie \vonl '/.in , when they spoke or wrote of the Future Life. Or in other words when they used /(/« for Life, they wave always speaking Of the Life Future. An. I they all used J'sthln, when speaking of this life. The words "Kternal" Life, and "Everlasting" Life, are descriptive ol /■<><■ and never of Psuche. You will find this fact invariably the case of our Lord and his Apostles in speaking of the Future. You will also see these Truths, and tin- Hebrew and State* words, \< plush, I'smln and /<» , by consulting Young's (Presbyterian) or Strong's (Methodist) Analytical Bible Concordance, a copy of which every Bible Christian stu- dent ought to own and study. It is batter for any one than to learn those Dead Languages? j. "God said, thou Fool." Represents, their Colli. s as were the cause id' the destruction of hot It Kingdoms. Deul. 28:49-52; tea. 39:3*&; Jer. od.VlT; Bab. 4:12. But God (Jehovah) rulets among the ehildren oi men. He finally gave both nations over to Babylon and her armies, until the Land had enjoyed or pasted in her Jubi- lee Sabbaths (11 Chron. 36:17; Dan. 9:2) ; 969 years had passed away in Canaan withoui a Jubilee (Lev. 25:1-7). Cod knew they never would observe the Land Real Jubi- lees, so he sent them to Babylon 70 years, that the Land might enjoy its full number of Jubilees, thai he purposed (in his plan of the Aires i to give their Land Rest 'Lev. 25:8-18). Hence nineteen Jubilee Sabbath .wars were not observed while in their Land. And the other fifty-one (19+51=70), they could not observe since then. There- fore when these eycles are completed, the grand Jubilee Sabbath-year-rest, will be clue the Earth and Mankind. It will be the Everlasting Jubilee of Earth. "The Earth abideth forever" (Eccle. 1:4). Sin by that time will be destroyed in Glioma — the Second Death. k. "This night thy Soul (Psuohc) shall be required of thee." Represents, the End of Jewish favors in A. D. 70. Eze. 21:27-32: Amos 0:5-9: Matt. 24:27-30. This quotation. "This night thy Soul shall be required of thee" was fulfilled to Israel as a nation, in their over- throw by Titus' Roman Army. That was their death as 142 RICH MAN WHO WAS A FOOL a nation. The Soul — Psuohe — Life of the Nation was taken from them. It was the Life that was "required of thee." Life being a principle, and if taken from the 'Nation, or. from an individual Soul, leaves the Soul Dead, and will ever remain dead, unless it is restored. Accord- ing to many scriptures Israel's Nation will be restored in the Resurrection, and established in their Land. Israel's destruction typifies the World's Great Destruc- tion, that is coming upon its Physical and Moral "Order of Things," preceding the General Resurrection of the Race. II Pet. 3 :9-13. 1. "Then whose shall these things he, which thou hast provided." Represents, their Riches are to he given to the Gentiles. Mai. 1 :11 ; Acts 13 :46 ; 18 :6 ; 22 :18 ; Rom. 11:11: The Blessings of God, and their Promises, were turned over to the Gentile Converts who now humble themselves and become worthy of the offered Heavenly and Divine Blessings (Matt. 5:7; 25:34). After the Nation's Soul was required of them, Palestine beeame, and is still a barren wilderness. Now our duty as well as our privi- lege, is to seek an interest in that "Kingdom of God," and seek a Title to its Future Blessings. And all the blessings we need in this life Avill be "added" or given us. Matt. 6:31-33. m. "So is he that layeth up treasure for himself, and is not rich toward God." Represents, that it is foolish to attempt to lav up treasures now for the Future Life. Psa. 37:16: Prov. 15:16; 16:8: T Tim. 6:6: Heb. 13:5. The thought is, if we spend all of our time for wealth or pleasures of this life, and seek to continually enjoy them, we rob ourselves of Future and Heavenly riches, and are poor towards God. "We are taught to take no undue thought for the things of this life. Trust in God, and he will take care of us. Vs. 28. These Earthly blessings are for all to reasonably enjoy in this life: and will be for the vast majority in the Life to come. Heavenly or higher blessings, such as the Divine Nature, which will be given to those only who seek in this life for Glory. Honor and Immortality (Psa. 34:22: Rom. 2:7). This' High Galling Nature Blessings is offered to those whom the Lord our God shall call. Thev are called "The Elect." Hark! do you hear that Call? If you "hear a Call" (I Sam. 3:4-11), accept it. LORD'S RETURN FROM HIS MARRIAGE 143 And then "Make your Calling and Election Sure" (If Pet. 1 :10). "Him that cometh unto me then I will in no wise east out. John 6:37. 8th. THE PARABLE OF THE LORD'S RETURN FROM HIS MARRIAGE. Luke 12:32-48. Glossary. The scene of this Parable is laid in the Resurrection Age. Rome time soon after his Marriage, in Matt. 25: 1-13. For our Lord's teachings before and after this Parable indicates, that his mind was on the work and Blessings to those in the Coming Dispensation, who live upright and Godly in this Dispensation. The Parable teaches the Doctrine of the Millenial Reign of Christ on 1he Earth. Rev. 5:9-10. a. "The Little Flock." Represents, the Bride who be- came the Lamb's Wife. Tsa. 40 :11 : Micah 4:8; Matt 25:10; Acts 20:20; Rev. 21 :9. This implies that the Lord Cod will lead the Little Flock, with his strong arm. And he will gather them as Lambs in his Arms, yea carry them in his Bosom. Thev are to inherit the "Marie" of the "Prize" in the King- dom. Possess it as a Gift. The Kingdom shall come to them (the Race) as at first — "the First Dominion" (Micah 4:8V Cod gave the Dominion of Earth first to the Race in Adam, when he was innocent, but Adam forfeited the Right; he ate the forbidden Fruit, and was driven out of it. to earn his bread "by the sweat of his brow." The Bride of Christ will be taken from his Body which was taken from men, and she will be made ready by a change like her Lord, to the Divine Nature She with her Lord, will return with him from their Marriage, and then they will give great Blessings to all the Race. b. "The Kingdom." Represents, the 1000 years reign on the Earth. Psa. 110:2; Rom. 5:21 ; TT Tim. 4:8: Rev. 20:6. One thousand years of Probation, seems to be the Life time alloted to each man, in the Scriptures (Dent. 1:11; 7:9: Psa. 84:10; 90:4; II Pet. 3:8V The time also to cleanse "the Heavens and Earth" of Evils, and establish the Kingdom of God. Satan will then be Bound, and 144 LORD'S RETURN FROM HIS MARRIAGE Christ will then fully set up his Kingdom, and Rule for- ever in Righteousness. There are about one thousand years yet in God's Sev enth Creative Day — "His Sabbath" — Seventh Day (Gen. 2 :l-2 ; Ex 20 :10 ; Heb. 4 :3-4) . The Question now 'is, Will the thousand years of Resurrection, and Christ's Reign, be in the Creative Rest Day of God, or, sometime in the future? Paul seems to say, "We shall enter into his (God's) Rest." If Paul meant what we or some think he did, the time is now "due" and at hand, "even at the Doors," since 1875. c. "His household" (Vs. 42), Represents, The Redeemed Race as a Familv. Gen. 12:1-3; Eze. 37:11-14: John 5: 28-29; Acts 3:25; Eph. 2:19. His household refers more particularly to the Wife — Little Flock. And the Children born to her by special means (Psa. 149:2; Tsa. 66:7-12; 60:16). from the Resur- rection ("out from the dead," Phil. 3:10-11). These will be Christ's and Wife's "own household." This family of theirs, then Porn from, out from the Dead, will be on the Spiritual Plain, of the Free Grace Covenant, selected in this age, and born in the Resurrection age, under the Sarah Covenant (Gal. 4:26-27). His Household is on the Divine Nature Plain (IT Pet. 1 :4). Christ selects this family of theirs, principally from the Gentiles of this Age. Put He will have selected another Household of the Israelite Nation, Represented by Hagar and her Son (Gal. 4:22-25). These are Children of the Law or Pond Cov- enant. These two "Households" have been "called" or selected under Two Covenants through Two Mediators — Aaron and Jesus Christ. In the Resurrection, these two families or "Households," one will have been "sealed" respectfully by the "Blood" of the Levitical Lambs (Lev. 4:1-35), through Moses and Aaron; and one by the "Plood" of the Melchisedec Lamb — Jesus (John 1:29), through the Christ. Aaron and Christ will have been their Mediators in the Selection, in this Age. These "Households," will have the New Covenant of Jer. 31:31-34; Heb. 8:8-12, "written in their Hearts," and "then" they will need no Mediators, but will become Assistant Advocates with Aaron, and Christ, in Plessing all the other Families of the Earth. These two Mediators LORD'S RETURN FROM HIS MARRIAGE 145 will lead the Risen Race, to "behold the Lamb of God who taketh away the Sin (Adamic) of the World." Then the world will be brought in Harmony with Right- eousness. And, they will constitute another Larger "Household," typified by Ketura and her Larger Family. This Family will be our Lord's Third Family (Psa. 45:16) Gen. 25:1-4). The Elagar and the Ketura "Households." tin* First and Third, will be on the Human or Earthly Plain. But this Parable refers particularly to the Second "Household" of the "Little Flock" The Wife taken from the Large Flock The Church. d. "Those Servants when He eometh," Represents, the True Church— The Body of Christ. Dan. 7:27; Rom. 6:17; Jude 14-15. It will be noticed iu verses 37-38, that the Lord here is teaching his disciples, now what will take place in "His Household" in the Kingdom, before his Marriage. Hence these teachings at that time apply not to his Wife (Little Flock), nor to the common people as subjects of His Kingdom, but, to the Servant Class "House of Ser- vants" (Heb.3 :5-6)— The Hagar Class. e. "That Servant," or Steward Represents, an Overseer of the "Servants." Gen. 18:18-19; Prov. 31:21; I Cor. 6 :2-3. Thai Servant is occupying a place of special danger, as well as special privileges. The Servant here menl ioned is of the household of Moses and Aaron, and will be busy when our Lord is ready to he married; and will be blessed when the Lord returns therefrom. The 45th verse says. That servant may say iu his heart. my Lord delayeth his coming; implying, that his mar- riage will be long delayed, and comes as among the lasl work of that age. Then the Divine Household will he developed Last, though it came First in the Abrahamic Covenant. Sarah's Seed or Household was First in (i<>d*s original plan, but now it comes in Later or Last in that Plan. Our Lord realized this fact, when he said, "the First shall be Last, and the Last First." Mark 10:31; Luke 13:30. f. "The Marriage." Represents, the Union of Christ and his Bride. Isa, 62 :l-7 ; Jer. 31 :14-17 ; Matt. 25 :10. The Bride of Christ will be taken from the True Church, which is his Body. Similarly as Adam's bride was taken from his Body. A Bride before Marriage. A wife after ; 146 LORD'S RETURN FROM HIS MARRIAGE and Mother after a child is born. A Bridegroom before marriage, a Husband after marriage, and a father after a child is born. So Jesus and his Little Flock, is Bride- groom and Bride (beginning in this life, and continuing in the next) until their Wedding Day. Then Husband and Wife until the fallen Angels are restored in harmony with God. And, then and thereafter, Father and Mother to all eternity. This applies to his "own Household" on the Heavenly Plain. The same principle holds good in his two other Families, on the Earthly Plains. To beget children on the Earthly Plains, they (Christ and his wife) must leave their Spiritual estate temporarily, and become human ; to accomplish the work of Re-generating the Race to life by proxy, i. e.. delegating the Power, as it were to Moses and David of the Law Covenant "House- hold," and to some Noble Christians of the Grace Cov- enant "Household," all to be accomplished in the Res- urrection Age. Thus Re-generating (restoring to perfection of Life) the Race to the "household" of the New Covenant (Jer. 31:31-34; Heb. 8:8-12), through Faith and Obedience, unto the Laws of God ; being administered by the Two Mediators and Advocates. The Angels have had the power to appear or personate as human Beings, all down the past Ages. And Christ manifested his power in the same way before his Ascension. So it is reasonable and Scriptural to conclude, that, this God given power will be bestowed again in the Resurrection. g "The Lord." Represents, Christ — The Messiah. Psa. 105:20-22; 110:1-3; Dan. 9:25-26; Matt. 25:10; Luke 24: 34-35; John 4:25: Rom. 9:28; Eph. 6:10. The word Lord has a wide range of meaning in the Bible. Every Nation had its Lord, in the early history of the World. The Lord's were worshipped, and looked to. to help them to conquer or destroy, other nations and their Lords or Gods. None of these were considered the Creator of all things, but simply much greater than them- selves, and dwelt in some secret place above or below themselves, and could be called at any time of need (T Kings 18:26-28; Num. 23:18-22). But our Lord— God and Father of our Saviour, is Jehovah — The "I am that 1 am" — Lord of Lords, and King of Kings. He is God the Father of the Lord of this Parable, h. The "Watching"' Represents, looking for Christ and LORD'S RETURN FROM HIS MARRIAGE 147 his Wife returning- after their marriage. Psa. 63:4-7; Isa. 2] :8; Mark 13:33; Rev. 3:3. Many men pray and not watch. Watching is enjoined in life as well. Watching should precede prayer, and follow it. Watch the Scriptures t<> Bee if our wants are in accord with them, if they are not, it is useless to pray for those wants. Then, when we find our wants are in line with the Scriptures and our needs, Pray and Watch for an answer. Then it* we gel an answei with the want we need, well; and if we gel no answer, better; for it tries our patience, and makes us humble and dependent. Man\- good men are watching \'or our Lord's Advent. but this "watching" is not for that; bnt, for his return after his marriage in the Millennial Age. And this mar- riage cannot lake place until "'she hath made herself ready" in that age (Rev. 19:5-8 . For the Apostle John was carried in that spirit Land "Lord's day," where he said she must be made ready. Rev. 1 :10. The voice of the Greai Multitude, no doubl is the Church's voice, and as John was in the Spirit OB the Lord's day. being carried there the Resurrection day, he saw the Bride taken as a choice Class, from the large Class— "the greal multitude"— his Body Gen. 2:20-23; Rev. 21:19-27), and made ready at oner when the "mar- riage is come." Hence this "watching" and "Return" of our Lord, is not what we should be "watching" for now. The angel said to John, write aboul it and say. "blessed are they who are called unto the Marriage Supper of the Land)." This "call" especially will "then" be to those who are of the Spiritual Divine Class. We ought to heed the call in this life, and make ourselves ready for the "High Calling"- — the Church Class. If we make our- selves well fit for the "high calling" in this age, we may be fit for the Bride Class in that age. i "Make him Ruler over all." Represents, Rewards for faithfulness in Bible study, for a correct knowledge of its times and seasons. Psa. 19:8-11; Isa. 40:10: Matt. 5 :11-12 ; 21-23 ; John 14 :l-3 ; Heb. 11 :5-6 ; Rev. 21 :24. But if this Servant or Class, look for his return to Earth, the wrong return, in this life, which return is not revealed, he will be disappointed and do evil, and lose his confidence, and begin to "beat" his fellows, and to 148 FIVE IN ONE HOUSE eat and drink, and be drunken; he will lose his reward, and be portioned with the unbelievers — the world. j. "The Marriage Feast," Represents, Special Blessings for a special Class. Esther 1 :2-4 ; Ruth 2 :12 ; Matt. 22 :2-9. This Feast is for the Church. This class is represented in Psa. 45:14, as "her companions." Hence must be of the Church Class, from whence she was taken. But the Feast most likely will be extended to the Earthly Classes, and will thus become a part of the "Blessings to all the Families of the Earth"; as her Resurrection will not be as early as others, but more important and glorious. Hence First in importance and rank, though Last in time. 9. THE PARABLE OF FIVE IN ONE HOUSE. Luke 12 :49-53. This Glossary is Re-arranged. The scene of this Parabolical Illustration is laid in this the Gentile, or present Dispensation. It sets forth the Doctrine of Religious Truth, against or antagonistic to Religious Error, and cannot be Reconciled or compro- mised ; nor. Truth established in this dispensation, while the Curse of disobedience is on the Race. The Race must first pay the Death Penalty, and in the Resurrection Dis- pensation, we will all be made one by Christ's Righteous Rule, according to his prayer in John 17:11. The divis- ions (Churches, etc.) of this Age. is of the Evil One, and in accord with Our Lord's declaration in Matt. 10:34-36. And by Paul in Eph. 2:2:6:12. a. "Suppose ye that I am come to give Peace on Earth? I tell you nay; but rather Divisions." Represents, The Evil condition of the Present Evil World, and cannot be bettered until the "times of the Gentiles are fulfilled." Isa. 41 :1 ; Zech. 1 :21 ; Luke 21 :24. The very fact that Jesus here says Divisions would follow his coming this time into the world, implies that religious conflicts would continue (by God's permission) until he came again. And the world has been getting worse in religious divisions ever since he was put to death. Armies, and blood since have been shed for the Cause of Religion, and yet they have not rooted the Evil out. It will continue along in the Resurrection age, until the culmination of the last great "Trouble," spoken of by Daniel 12:1. FIVE IN ONE HOUSE 149 The general tendency of opinion of the people was, that the Lord's coming, was to sel up his kingdom, and rule the world in Righteousness. And this thought brought al)out contentions and divisions, even liis Apos- tles not understanding him, struggled to get his promises of positions in the prospective Kingdom (Matt. 20:21). His Disciples, and the public expected the Kingdom to "immediately appear" (Luke 19:11), notwithstanding Ins oft declarations, that was not his time of the Kmu r dom, ami it was not at this coming. II.- must die and he raised again, to redeem the Race, this time. My "Kingdom" is not at tins coming (John 6:15; 1.8:36). They all failed to see the object of this coming. That ho must bring all the Redeemed ones in his King dom. They all like him, must die the first Death, and be raised like him, to grace his Kingdom in the Resur rection Age. So the First pari of tins Parabolical lllus tration was spoken, to show his Disciples what they might expect to suffer with him, if they really wanted t<> reign with him. A lesson for us. to take the Cross, to get the Crown. b. "But 1 have a Baptism to he Baptized with, ami how am I straightened till it he accomplished." Represents, the manner of our Lord's Sufferings, Death and Resur- rection. Isa. 53:3-5; 1 Cor. 10:1-2; I Pet. 3:21. Our Lord's Baptism here refers to his sufferings, and Death, and Resurrection (Rom. 6:2-5). While he was in the Flesh, he was only a man like ourselves — sin excepted, and felt the pangs of cruel death, he must soon suffer tor the Race. It led him to cry out, "How am I straight- ened till it he accomplished." If lie was the Son of God at this time, he could not have suffered. But he was not, then, "the Son of God," hut was as he said, "the Son of Man. " In his resurrection he became the Son of God — Born from the Dead, from the begetting previouslv. of the Spirit of God (John 1:14-18; Luke 1 :26-32). While here Jesus was the "Son of Man" — Born of Woman, but not Begotten by an Earthly Man (Heb. 7:26). and thus he was separated from sinners. He was Baptized "in water" by John's baptism unto Repentance, yet he was not a sinner at the time, hut he was an Israelite, so he said, his baptism was to "fulfill all righteousness." But "I have, he says, a Baptism," but not a Baptism in Water, but "in Death" (Rom. 6:3-5). 150 FIVE IN ONE HOUSE And it Avas "accomplished" when he died, buried and arose from the dead by the Father (Rom. 6:4). Hence this was "His Baptism" — A "suffering unto death." Burial. And Resurrection. Then his being baptized pre- viously "in water," "buried," was a Symbol or Type of his real "Baptism." Then he said, when he was refused by John. "Suffer it to be so now, for thus it becomes us to fulfill all Righteousness" (Matt. 3:15). "Even baptism now doth save us," Peter says (I Pet. 3:21). So if we thus suffer with him, in "His Baptism." we shall also Reign with him in "His Kingdom." II Tim. 2:12. The "Doctrine of Baptisms*' (Heb. 6:2) which is so plain and clear in the Scriptures; teaching its Mode, its Symbolism, its Materials and Importance, yet the Christ- ian world has been constantly at war on its Mode, and Significance (whither it is Dip or Immersing, or Pouring, or Sprinkling, the Individual or Candidate). So that Divisions have been racking the Lord's Professed Fol- lowers ever since Constantine the Roman Emperor (who established by Law. Sprinkling for Baptism), who was converted to the Christian Religion about 325 A. D. Now, who changed Baptism to Sprinkling, is the question. Is it Hie Lord's doings? or is it Satan's? Is the Lord the Author of Evil? (Amos 3:6). The Lord God afflicts for our good, and, afterward (in the resurrection time) he sends his Blessings to heal our wounds (Deut. 32:39-43; Eccle. 3:3; Hose. 6:1-2). In all of these references, and a host of others, is "I will heal" in the Future Life, all is plainly taught. , Now, the Lord God, is not the Author of Evil, but lie permits it, now, for our future, and Eternal Good. Then the question is: Will his ignorant followers suffer? The answer is yes. They shall be "beaten" with many or few stripes. Psa. 89:32; Prov. 17:10; 19:29; Luke 12:47-48. C. "I am come to send Fire on the earth ; and what will I. it' it he already kindled?" Represents, that true Re- ligion of the Cross of Christ, will bring bitter opposition, to all who teach it, even unto death. Isa. 3:8-9; Dan. 9:26; Matt. 26:63. Our Lord meant to say., that "Trials awaited him." And his first Presence would bring them on him, and keep them upon him until his death. And then, on his True and Earnest followers until his second presence, FIVE IN ONE HOUSE 151 when the Earth would be engulfed in Fire (Zeph. L:18j il Pet. 3:7). John the Baptist, said of Jesus, thai he would baptize the Israelite Nation "with Fire" (Matt. 8:11). Meaning their Swift Destruction, when God's wrath was turned on in A. I). 70. So that Fire destroyed their Nation so they have had no national existence sine.-. It was a " Fire Bapl ism unto Deal h. " Our Lord and the Apostles often used the word "Fire" to represent quick destruction, sure destruction; utter and Eternal, and Final destruction. Thej used it as a Symbol of the Second Death — "Lake of Fire." But they never used Fire as a symbol of the Firsl Death — the At In in ic Death. In this parable Jesus used "Fire" as a Symbol of the Second Death, and said, "What will I. if it be already kindled.'" It is "already kindled" against some of his professed followers now those who "sin againsl the Boly Spirit." Of course, those who are wil- fully unreconciled to Cod's laws, in this lite, will most naturally be wilfully disobedient, in the Lit'.- to Come. So the Second Death Eternal Fire, is "already kindled" on them. "It is a fearful thing to fall into the hands of the living God," even in this Life, and much worse to commit the Unpardonable Sin, in this Life. The Penalty for this sin. is the Second Death Eternal Death (Heb. 6:4-6; 10:26-27). - Five in one house divided." Represents, that God's Future Kingdom, now ("house divided" in Symbol) is in the hands of the fallen Gentile Race at this time on. and Ruled l>v Hie Prince of Darkness. .Matt. 10:16; Luke 10:3; 1 Let. 5 :>-l. Our Lord's thought of his Father's Plan of the Fall and Redemption; from the Old Testament Scriptures, led him to see far into the Future, ami to declare from his time "henceforth," his mission was to die, and be raised again for the Race, and not at this time, to convert the Race, or bring it into harmony with himself, nor with one another. But there Avould be "Five in one house divided against one another.'' He knew Divisions would surely come and not advance the Truths of his Mission. 152 FIVE IN ONE HOUSE or the Union of his People, in this dispensation while he was away procuring "his Kingdom" (Luke 19:12-17). And he told them so here. A family consists of about Five persons, on an average Father aud Mother, Son and Daughter, and Daughter- m-Law (Son's Wife). Nothing is said about the Daugh- ter's being married, or getting ready to be. If she mar- ries she goes with her bridegroom. Statistics all down the course of time, shows that one-fifth as many Families are in the world as there are population. But our Lord had in his mind a greater theme than earthly families. So he illustrated it by a natural Family of the earth, what his Father would do, eventually in his Redemptive Plan, with all the Families of the Earth. The word "for" at the beginning of this Parabolical illustration, gives the reason of the statements, in the three preceding verses — 49, 50 and 51. History of the Christian Religion of our Lord, since his first Advent, shows that Divisions have constantly wrecked the Christ- ian Families and their Churches. Papacy for a 1000 years held the Masses of the Race together in one body or Family, by the Iron Rule of Roman soldiery, and the inquisition, to fulfill the word of the Lord, in Papacy's Millennium. Since then — the "Dark Ages," Divisions have sprung up as Mushrooms, and today they are counted by the hundreds. At the same time, each new organiza- tion claims to be the True Church, and constantly preaches "Church Union," in the face of our Lord's counter dec- larations in this Parable and his other Teachings. Every prominent Denomination is trying their utmost to bring about Church Unity. Each believing, and often teach, that union can be effected, if all others would drop their peculiarities and adopt Ours. In the Author's own town. Long Beach, Southern California, a city of 25,000 inhabitants, a town that was only a sheep ranch in the nineties of the last century, has in it about twenty- five regularly organized churches or Christian societies. All and each claiming to be the True Church. The Author recently attended the Evangelistic services of three weeks (evenings) of the Church of the A. Camp- belite persuasion. A church of no mean reputation. The pastor was earnest and very zealous and ably presented arguments and theories backed up by many scriptures (he sincerely thought) to prove to his large congregation — - FIVE IN ONE HOUSE 153 (mostly his own members), the only, and true Scriptural way for Christian Union; which was by adopting the Tenets of the Christian Church. He believed it and said it was why he identified himself with thai Church. lie said they had the Bible name, the Bible Baptism, the Bible Communion, and the Bible Organization. He thought it was the easiest and only way for christian Union His position was Logical and Reasonable; and all Christians could unite on this Theory, it' the Evil One can he kept oil', and God would not interfere with his Word. Bu1 such a Union would he contrary to the Teach- ings of Jesus in this parable (sec verses 49-53) ; or any other teachings of his, and the Apostles. True our Lord Prayed to his Father, to keep his followers through (in) his Father's Name, "that they may be one as we" (John 17:11). He prayed the Father t<> •"keep them," and the Lord God has keen "keeping" his true Ones, and will keep them until the Day of Redemption. This "keeping" is an individual care, and not a collective one. Blessed Care! "Cast all your care upon him. for he eareth for you." "Humble yourselves therefore under the Mighty hand of God, that he may exalt you in 'Due Time'." I Pet. 5 :6-7. Paul asks if Christ was "divided!" and then says, he and some others "were for Christ." And then blames the Corinthians for Divisions, as he had heard some "were for Apollos, " some for "Cephas" and some for "Paul" (I Cor. 1:11-13). Paid holds there is no Division in Christ, but it is wicked for Christians to have "Divis- ions." e. "Three against Two. and Two against Three." Rep- resents, the Son and Daughter, and Daughter-in-Law, against Father and Mother. The Mother is the Mother- in-Law of the Son's Wife — "house divided." Gen. 16 :12 ; Deut. 4:14; Hose. 10:2. Idolatry, Witchcraft, and the Kingdom of Demons, are against God and his Coming Kingdom. The Son here represents, the Anti-Christ (I John 2:18-22)— the Man of Sin— The "Son of Perdition" (II Thess. 2:3). The Daughter represents Protestantism — The Offspring of Anti-Christ (Rev. 17:5; II Thess. 2:7). The Daughter- in-Law Represents, Churchanity — Denominationalism (I Thess. 5 :3 ) . All these isms are against the ' ' Father, ' ' who represents the Early Father's Faith. And the "Mother" 154 FIVE IN ONE HOUSE represents the Early Church, of the Fathers, in this Dis- pensation. After the Early Church died, their offspring — Papacy and Protestantism — ' ' Son and Daughter, ' ' ruled the "House" with terrible contentions — Inquisitions and Sufferings, and Death. All for Religion. Thinking they were doing God's Service. Rom. 1:25. , When the "Son" married (united) with the Daughter — Protestantism, she became the Daughter-in-Law. Her contention with her Mother-in-Law God's Claimed King- dom, it has given her by birth, all the Religious Denom inations we have in the world today. These all, with more or less "zeal" (Acts 22:3-4; Rom. 10:2) ; but "not according to knowledge," are contending for the Truth as they each see it, through the Glasses of their Chureh Creeds. God does bless them temporally, though they are not half right, and, they are doing some good in the world. Far better to have these Sects than to have no Claimed Christianity in the world. Each will lose the Church's Reward, having received the "Grace of God in vain." Matt. 10:41-42; Rom. 4:4; I Cor. 9:17; I Tim. 5:18. f. "The Father shall he divided against the Son, and the Son against the Father," Represents, God against Anti-Christ, the Man of Sin — The Son of Perdition, and vice versa. Psa. 27 :2 ; Matt. 10 :23 ; Acts 2 :35. This conflict is going on yet, as Jesus predicted. With- out this conflict, the Bible would have no place in the Minds of Men today. This conflict has given the Christ- ian world many Translations of the Bible, which would not have been, if it was not for this "sword." The many Concordances and other "Bible helps," ought to lead us all to a better understanding of God's Purposes, than we do have. It is lamentable: with the general education we have today, that so many persons depend on their Preacher or Sunday School Teachers and Church for their "knowledge" of God's Truths. g. "The Mother against the Daughter, and the Daugh- ter against the Mother." Represents, the conflict still raging between Roman Catholic Creeds and Protestant Creeds. Isa. 50 :1 ; Hose. 2 :2 ; Micah 7 :6. It will be noted, the Daughter claims that She is the Kingdom of God. The Daughter is Protestantism — the Episcopal Church. And her true Mother, according to History, is the Roman Catholic Church, and not the AGREEING WITH THY ADVERSARY 155 Church of the Early Fathers and the Apostles, as that Church claims. And her claims onlj go back to the Emperor Constantine 's time, .'>-!"> A. I). When be became ;i Convert to Christianity, and introduced Pagan and Grecian Religions into Christianity, and "Leavened" the whole Church I Matt. 13 :33 . then she became the Mother of all the ( 'reels of ( ihristendom, through ber Daughter's Episcopacy. h. "The Mother-in-Law, against her Daughter-in-Law, and the Daughter-in-Law against her Mother-in-Law." Represents, True or Bible Christianity, againsl False and Bible Churchanity. Acts 15:5; II Tim. 4:3 j II Pet. 2:1-3. The same con f lid is going on between these parties as of former times. The worldly wise of our Church Teach- ers today say, "Don'1 search or argue <>n the Scriptures; it makes contention, and had feeling, but keep the Bible in tin- background. Let our salaried Ministers do our thinking and interpreting, in the Pulpits, [f we argue our Church differences from the Bible, it will hinder Church Union, and. the "Confederacy*' of our Churches cannot he accomplished. For, everybody is interested in Church Unity, in order to stop the organization of more Churches. What does God say to Isaiah, how he should preach) (Isa. 8:11-15), and to Paul how they should preach. Gal. 2:4-9. 10. THE PARABLE OF THE AGREEING WITH THY ADVERSARY. Luke 12:58-59 Glossary. The scene of tins Parable is Laid in the Jewish, unto the Millennial Dispensations. The Doctrine of Quick Decis- ion, showing the severity of the Mosaic Law. The Letter of the Law must be obeyed, "which killeth." The Par- able illustrates the rigid aud final work of the Millennial Kingdom. I Kings 8 :51 ; Jer. 11 :3-5 ; Rev. 2 :27 ; 12:5. a. "When thou goest with thine Adversary." Represents, Satan the Adversary. Job. 1 :6-8 ; 2 :6-7 ; Zech. 3 .1-2 ; Matt. 5:25; I Tim. 5:14. Satan as we have shown, was once an Angel of Light, that is he was Lucifer. "Son of the Morning." One of the Three Arch Angels. He was at the head — "Son of the Morning." The three were Lucifer (Psa. 14:12); 156 AGREEING WITH THY ADVERSARY Michael (Dan. 10:13; 12:1), and Gabriel (Luke 1:19-26). Gabriel's work is in the Future. Michael "humbled him- self" and thus became the "Son of God," the elevation to the Divine Nature, like God himself. While Lucifer through Pride, fell to the Lowest position of Earth — Tartaros — Hell. God giving him, with all Angels, the power to transform into Brute Beasts, or Animal Man. He thus appeared to Eve as a Serpent, and through the Serpent, tempted her, and ruined as it were the whole Race (Gen. 3:1-13). Through Pride he hoped he could rule the Race. And he has ruled it for over six thousand years. And the Race as a whole is in a sorry Plight. He appeared to Job as a Man, and treated him shame- fully with Boils (Job 2:1-8). He appeared to Isaiah as a Morning Star of a great King — like the King of Baby- lon. Isaiah in vision saw him fall to the Earth (Isa. 14:12). All this in Pride, that he might some day rule the nations. Our Lord says, he "saw Satan fall as Light- ning from Heaven" (Luke 10:18). Satan appeared to Ezekiel as an "Image of Jealousy," and corrupted the Leaders of the Israelites as a Nation (Eze. 8:5-17). He appeared to Daniel as the Prince of Persia (Dan. 10:13, 20-21). He has always been Prince of the Fallen Race. Jesus and the Apostles always recognized him as a Prince (Matt, 9:34; John 12:31; 14:30; Eph. 2:2). He appeared in a vision to John and Isaiah as a Dragon or Sea Serpent (Isa. 27:1; Rev. 12:3-9; 13:2-11; 20:2). Through his influence many have been deceived by him, of men and angels. But there is hope of reformation held out to men and angels. If they are not all reformed in the "day of the Resurrection of the just," some with Lucifer — Satan — will be destroyed in "the Lake of Fire and Brimstone" — the Second Death. The Second Archangel, Michael, became Jesus, "the Son of Man," and died with the Race, as one of the Princes (Psa. 82:6-7; Dan. 10:21; 12:1). And Atoned, or covered our sins in death until the Resurrection. Then he arose for our justification to Life. Thus he broke the "Bars of Death," so at the proper time he will redeem or rescue the Race from the Grave to life again (Dan. 12 :1 ; Jude 9 ; Rev. 12 :7) . The Third Archangel, Gabriel, had, and yet will have, a great mission to perform also. He was sent to Daniel to encourage him (Dan. 8 :16 ; 9 :21). And to Elizabeth, the Mother of John the Baptist, and to AGREEING WITH THY ADVERSARY 157 Mary, the Mother of Jesus, who is to be the Christ, when he Redeems the Race from their sins by tlie Resurrection (Luke 1:19-26). Christ Ransomed the Race when he died, and will Redeem them by the Resurrection. These Three Archangels Rule the Spirit Beings called Angels (two Classes — Holy Angels, and Fallen Angels) ; and Rule the Race. Tn the Consummation of all things, after the thousand year Age, Satan, the wicked (unre- claimed) Angels, and, unreclaimed Men, will be De- stroyed in the Second Death. No indications in the Scriptures show, that Women will be destroyed in the Second Death. Men alone are responsible for Disobedi- ence to the Laws of Cod. and His Son- -the Lord Jesus Christ. Women like Eve, are in the Transgression, by Satan's Deceptions. Rut Man musl Bear their Condem- nation, because Man was "not Deceived." And when he — Satan — is Destroyed (Gen. 3:15), she will he for- given, for her sin was not wilful, because she was "de- ceived" by Mother Eve. All willful sinners with Satan will he Destroyed. b. "To the Magistrate." Represents, Cod The Magistrate. Cen. 18:25: Judges 11:27; Psa. 50:6; 82:8; Isa. 33:22; Heh. 12:23. Satan — the "Adversary" — who brought so much mis- ery, suffering and death in the world, did it by Cod's permission, when he deceived Eve. Cod was not ignorant of Satan's act. Cod allowed the Serpent to do it, or it would not have been done. Tt was done as God had Purposed it by Permission. His Plan was previously laid for Mankind to be Born into Sin. and go into Death, that he might bring them out of Death, through the merits of his "Only Begotten Son's" Death and Resurrection ; so that his Wisdom and Power and Love and Mercy, might be made known to all Tntellierent Beings. Angels and Seraphims, etc.. throughout the Universe. c. "As thou art in the way." Represents, by "the "Wav," Life— this Evil Life (Psucke— Soul Life). Cen. 3:24 ■ Psa. 2 :12 ; 39 :1 ; Isa. 40 :3 ; Matt. 7 :14 ; 16 :25 : John 3 :36 ; Rev. 15:3-4. This dispensation Life is the beginning of Existence of the human Race, except Jesus. But. the Race is destined in Cod's Plan of the Dispensations, to have another Life by Resurrection. Death represented by the River Jordan. lies between this Psuche Life, and the Resurrection Zoe 158 AGREEING WITH THY ADVERSARY Life. But as Death does not measure Time, Adam's long time in Death, and the last person who dies; this person's short Time in Death, are apparently the same Time to each. But the Zoe Death — the Second Death, which is beyond the Resurrection Life, will be eternal Death. The few who go into the Second Death, will be the incorrig- ibly wicked. Those who will (and it depends on their will) not reform, under the thousand years' Judgment- Trial, of the Kingdom of God, they will arise no more. That Death is Eternal. d. "Lest he hale thee to the Judge," Represents, by ' ' Judge. ' ' Christ Jesus. Psa, 9 :8 ; Isa. 11 :2-5 ; John 5 :22 ; Acts 10:42; 17:31; Tl Tim. 4:1. The Scriptures declare in some places that Jesus Christ is not the judge of the world of Mankind. And in other places that he will judge the world — a real contradiction, and yet it is not a contradiction. Our Lord has Two Advents, and the First which is passed, he came not then to Judge the world, but to die for it, and to rise it again, to get the world Race out of the Prison house of Death. Such is the meaning of Isa. 11 :2-5 ; Luke 9 :56 ; John 3 :17 ; 1 Tim. 2 :6 ; I John 4 :14. But when our Lord comes the second time, "without sin unto salvation" (that is, come to give the Race a "Salvation" by Resurrection), he will then take on his great Power and reign in Judgment. These Scriptures, and many others say it. Psa. 9:8; John 5:22; Acts 10:42, 17:31; TT Tim. 4:1 ; Rev. 12:5; 19:11-16. e. "And the Judge deliver thee to the officer." Repre- sents, by the Officer, Divine Justice — the Righteousness of Cod 's Sovereignty. Isa. 9 :7 ; Rom. 4 :25 ; 5:18; II Thess. 1:5; Jas. 2:13. First Justice, then Mercy. Justice is the Integrity of God's Throne. Justice is satisfied when the sinner is Dead. Then when the sinner is dead, Mercy steps in with the Ransom Price — The Death of the Just One, to pay for the Redemption of the sinner out of Death. The Risen Christ has Purchased the Dead Race, and then, takes the Dead Race, and brings it to Life, and then, bestows on it the Blessings promised to Abraham. When our Lord purchased the Race by his Death and Resurrection, he turned it all over to Divine Justice, except the "Great Multitude" (Rev. 14:1-5). From these he has been electing or selecting "whosoever will" for the AGREEING WITH THY ADVERSARY 159 purpose of a "Body" Guard, to whom he will give the Divine Nature like himself, so as to have them assist him in the "Restitution" Blessings for all the Families of the Earth (Acts 3:24-26). But a Rans for all in Due Time. I Tim. 2:6. f. "And the Officer east thee into Prison," Represents, by "Prison" the First Death. Psa. 69:33; 142:7; tea. 42:7; Eph. 4:9 10; I Pet. 3:18. This Death is a Prison in which the Race is put. to be released when Justice is satisfied. The Scriptures — the Old Testament thus represents the death state, or con- dition of the Race, to be released when a Ransom (a "Life for a Life'") is found and paid. So our Lord gave his Perfect Life for Adam's Imperfect Life "Life for Life," thus purchased the whole Race. Bui the whole Race is now still in Death. The Wu Testament Scrip- tures represent this death as a "Sleep." t<> be awakened from it in the Resurrection morning. Chrisl so represented it (John 11:11-1.1). Paul also CI Cor. 15:51 ; I Thess.4:14). g. "I tell thee, thou shalt not depaii thence till thou hast paid (he very last mite." Represents, what may be expected wilhout Jesus' Redemption. E/e. 16:53-55; Zech. 9:11-12; Eph. 4:8-10. Christ, when Jesus, and in the Flesh was Human, and knew not as a man. if he could stand, and be able to overcome all the Trials that were necessary for him to endure and overcome, and was necessary to meet the demands of Divine Justice, and secure the release of the Dead Race. He thoughl of it so often and felt the weight of the burden ( Psa. 22 :1 ; Matt. 20 :22 ; 27 :46 ; Luke 12 :50 . Paul says he "Feared" and "offered up Supplications, and strong cryings and Tears." Heb. 5:7-9. So when Jesus spoke this Parable to the "people" (Gentiles, vs. 54), he had not yet had his Trial for their Salvation He told them they would not get out of this Prison, until they had paid the very last mite, which a Dead Race could never pay. But Jesus talked differently after his Resurrection (Matt. 28:16-20). It showed Hii- manity in his Nature. Note here, his commands were given after his Resurrection. Hence it applies also to his Apostles after their Resurrection. 160 BARREN FIG TREE 11. THE PARABLE OF THE BARREN FIG TREE. Luke 13:6-9. Glossary. The scene of this Parable is laid in the close of the Jewish Dispensation, since their return from Babylon, under Ezra and Nehemiah, before Christ 536 years, until they were cast out of God's favor in A. D. 36, and destroyed in A. D. 70. And it teaches the Doctrine that Calamities are controlled by the Prince of this Age — Satan — and not by God; while God controls the Time element of them. a. "A certain man," Represents, God. Isa. 38:20; Matt. 15 :31 ; Rom. 8 :31 ; 11 :1 ; Gal. 4 :8-9. This "Man"— God— had a Vineyard (Isa. 5:1-10). In this Vineyard he planted a Fig Tree after his vines "brought forth sour grapes." He had this Vineyard planted in Grapes since the days of Moses, but had re- ceived no profits from his Grape Vines. b. "Had a Fig Tree." Represents, by this Tree, the Sanctuary of his own servants. I Kings, 4:25; Neh. 13:15; Prov. 27:18; Heb. 3:5; Jas. 3:12. Now he plants a Fig Tree, hoping to grow trees for Figs, to get some Profit, as his Vineyard has failed 536 years. So he tries his Penitent People as Figs, after their Return from Babylonian Captivity, hoping to Redeem some profit from his wasted Vineyard (Isa. 5:5-6). But alas! the Fig Trees are like his Grape Vines — no good. c. "In his Vineyard," Represents, the Re-establishment of his sanctuarv in Jerusalem bv Ezra and Nehemiah. Ezra 6:1-5; Neh". 3:4-8; Eccle. 2:5-6; Amos 9:14-15. In this restored Vineyard of Figs, representing Zion under Ezra and Nehemiah. he expected (speaking after the manner of men) to get Good Figs; First Ripe Figs, but instead they were very "Naughty Figs" (Jer. 24 :l-3). What God planted was very choice trees, but by his ser- vants' neglect and disobedience, their Fruit was poor — wormy. So his share was "very naughty." So God had at last, to remove the Fig Trees. God sent Jeremiah to tell his People, he would remove them out of his sight, but not out forever. He gave them through Jeremiah, an emblem of two baskets of figs. The One, how they would have appeared BARREN FIG TREE 161 if they had obeyed him, and the Other, how they did appear in their wickedness. The "evil figs which cannol be eaten," represents, the Nation of [srael at the time of Zedekiah their Last King, when, God in rs and Grapes were a sure crop every year in Palestine and never failed when well cultivated. Then, instead of "good grapes" (Isa. 5:2). And now instead of " good figs," there are "none," "only leaves" (Matt. 21 :1!i-22>. Are we as the "Olive" (Rom. 11 :17-20), any better than the Fig or Grape? f. "Then said he unto the Dresser of his Vineyard" (of Fig Trees). Represents, by "He" and the "Dresser." God and Jesus. Gen. 2:15; Dent. 30:9; S. of Sol. 4:16: 5:1; Heb. 6:7. When Jesus came among men. he came to this Fij? Vine- yard — The Jewish people — his own people; he became their "Dresser" (John 5:36; 9:4; 10:25. 32% But they as a people received him not (John 1:11). Vet a few of the Jews did receive him. "As many as did receive him, he — God — gave them Power to become the Sons of God." g. "Behold these Three years T come seeking fruit on this Fig Tree and find none." Represents, the three years of Jesus' ministry especiallv to this Fig Tree. Psa. 65: 10-13; Isa. 56:12;' Luke 19:14; John 1:10-11. The Three years represents the three full years for 162 BARREN FIG TREE crops of Figs, being the full years of Jesus' ministry among his Own people, trying to win them to receive his teachings, and himself as their Saviour. Not to make them his followers, as ministers are doing today, but, to believe he came to save them from the Sin of Unbelief. God the Father of our Lord Jesus Christ, would naturally expect "his own" People to receive his own Son, as the "Dresser." as Jesus spent his Earthly Life for their good, and even laid down his Life for them, but, they knew it not. h. "Cut it down, for why cumbereth it the ground," Represents, God's disappointment because of Unbelief and Disobedience. Deut. 20:20; Job. 14:7-10; Acts. 13:26. Because of their disobedience, and for three years Hat- red of the "Dresser," God ordered his "Dresser" Jesus to declare their "favor" of National Life ended, and their "House" (Fig Tree) left "desolate" unto them (Matt. 23:37-39). Compare Tsa. 5:12-14. God's disappointment was not for ignorance on his part. He knew they would not obey. and. his Plan was, that his Son should thus come for their final good, and his own Glory Eternally. i. "And lie said unto him. Lord let it alone this year also," Represents, by "this year also," the time of Dan- iel's prophecy unto Cornelius' conversion, one half year to make Jesus' four vears, and Daniel's seventy vears. Deut. 28:30-40; Dan. 9:24; Matt. 10:5-6; Acts 3:26. So we note, that after all the Hatred the Jews mani- fested towards Jesus, even driving him out of the world I vineyard') by killing him, yet his love was so strong towards them that at the last moment Jesus prayed the Father to forgive them, for they knew not what they were doing (Luke 23:34V Then in his love for them, he instructed his Disciples to continue their Work of instruc- tion to the Jews only (Matt. 10:5). And. their work was continued only to the Jews, after his Resurrection and Ascension ; and until the Scriptures were fulfilled, that was spoken by Daniel the Prophet (Dan. 9:24-25). The "Messiah" was cut off in the "Midst of Daniel's Seven- tieth Week." and. the Three and a half years remaining after he was "cut off" (Crucified), reached to the Con- version of Cornelius, the First Convert of the Gentiles — October in 36 A. D. j. "Till I dig about it and dung it. and if it bear, well." Represents, by this. Moral Suasion, and Prophecy explain- BARREN FIG TREE 163 ing until the ti >f Cornelius' Con version. Dan. 9 :24 27 ; Hal.. 3:2; Arts i:!:4(i-47. All these efforts that were [ > 1 1 1 forth by our Lord and his followers to help the Israelites t.. come into God's favor, was digging- about the Pig Tree, and "dunging it." Rut all this proved as ( iod expected, they refused to come in, and they treated the Disciples as they had treated the Lord. k. "And if not. t hen after t hat cut it down." Represents, The Removal or fall of the Pig Tree— Israel— Oct. A. D. TO. Isa. 14:12; .Mai. 1:11: Luke 21:24; Acts 14:27. "Then thou shall cut it down." and the Pig Tree was cut out of the Vineyard — Cast Off. and their promised Special Blessing was turned over to the Gentiles. Accord- ing to Paul, (iod at first tried a Wild Olive Tree, after Hie Pig Tree failed. Trying it now in this Age. And it is a Wild Gentile grafted into the Natural Olive Tree Israel's Promises that he Lost by unbelief ('Rom. 11:. 21-22). Now. all Gentiles who come in. with Abraham's Faith, are grafted into the Natural Olive Stock Al.ra hamic Promises first, and will become partakers of the Richness of the Soil in the Vineyard '"partakers of the Divine Nature" II Pet. 1:4). and. of the Fatness (Truth) of the Natural Olive Tree. Rom. 11 :lS-27. Paul the Apostle to the Gentiles, urged his people Israel to come into the Truth — The Relief of Abraham, that they who did come in, was saved from being "Out Off." as Branches. TTis reasoning is. if the "casting off" of his people brings the Believing Gentiles in God's "favor" in this age; then, the Resurrection of the Dead, will bring all the Race in Covenant relation with God. And then. Grafting back the Natural Branches — his people Israel again, into the First Olive Stock, which is the Natural stock from which they had been "cut off" for the purpose of getting the Wild Olive Rranches in. i. e.. the Gentiles. Thus making Jews and Wild Gentiles, one Kingdom. Then, in the Resurrection Age. all the Race is brought "together in One. all things in Christ." Eph. 1 :7-12. Then "together" all will be brought into God's Vine- yard; The Grape Vines; The Fig Trees, and the Olive Trees altogether one Vineyard Kingdom of God, and Kingdom of the Heavens — The United. Universal and Eternal Kingdom. Then in that Age, will be fulfilled, the 164 LOOSED OX OR ASS TO DRINK Abrahainic Covenant (Genl2:l-3) — "In thee— (thy child- ren and children's children to the ages), and in thy Seed — ("Christ" and "the Church"), shall all the Families of the Earth be Blessed." Then after a thousand years of happiness, "whosoever will not hear (and believe) that Prophet (Christ and his Church), shall he destroyed from among the People" — in the Second Death. Acts 3:23. Three Families will then appear in God's Kingdom — the Lord Christ's Kingdom. From Christ's Three "Wives, represented in the Three kinds of Fruit-bearing Vegeta- tion — Grape Vines — Sarah Covenant Class; Fig Trees — Hagar Covenant Class ; and Olive Trees — Keturah Cov- enant Class. All went down. Sour, Naughty and Barren, in this Age — Dispensation, to be restored in the next Millennial Dispensation, and obtain in the "Ages to Come." 12. THE PARABLE OF THE LOOSED OX OR ASS TO DRINK. Luke 13:11-16. Epitome. This Parabolical teaching of our Lord, is laid in the Gentile Dispensation, and reaches into the Millennial Dis- pensation — Resurrection. The Millennial Age (1000 years) is a Sabbath. It is a part of God's Sabbath (Gen. 2:2-3). Jesus believing, that the Healing of the Race, would be done in the Millennium, so he done the most of his "heal- ing" on the week day Sabbath. Thus convincing the People, and bis Disciples especially, of the work of Heal- ing the Race, in his Second Presence — Perusia. It illus- trates the Doctrine of the Holy Sabbath Day. a. "Behold there was a woman." Represents, by Woman, the Christian Churches, established bv the Apostles. Prov. 31:10: Isa. 54:5-8: Rom. 7:3-6; Rev! 1:20. This woman came into the synagogue where Jesus was teaching. He had just previouslv been teaching in Gal- ilee (See Matt. 19:1-2; Mark 10:1; John 11:1-54). This was only a few days before his Crucifixion. He walked no more publicly, but retired along the Jordan. Jordan typifying his Death. He now had given up all hold on this Life, and his teaching from now on were Prophet- ical. All teachings of his, after this time related to the LOOSED OX OR ASS TO DRINK 165 Future Life the Resurrection Age. I [enee he healed this woman whom he met. It was done to represent to his Disciples what he would do in the hereafter, or resurrec- tion. Her case of Infirmity is parallel with the cases of Matt. 19:2, John 11:1-4, and with the Church ever Bince it fell sick in the hands of Papacy. b. *" Which had a Spirit of Infirmity." This represents Papacy's Doctrines of Heaver and Bell. Gen. 3:15; Dan. 7:8-10; Rev. 17:(i-7. Her Infirmity was Physical, hut Papacy's Infirmity is Spiritual — an Antitype, ami represents spiritual evil, which Papacy practiced after the apostate Church became Papacy, about mid a. I). The Apostolic Church was nearly all right lor several centuries, lint Paul says, in the Church "iniquity began to work" in his daj II Thess. 2:7-8). But some centuries alter, it began to swell and Foment the christian Church. The then Christian Church — beginning to Pall away. First, forsook the Doc- trine, that Death was the Penalty of Sin. and she declared that all her adherents, when dying they only seemed to die. Instead of really dying, they went immediately to Heaven. And all others, when seeming to die. went at once to Hell of torment. It started the Infirmity abonl 500 A. D., and it became a chronic Infirmity by 8(»t' Sabbaths, when all the ills of Mankind will he cured. Ami another proof of this fact is. that, the Lord worked most of his cures on the .lews' Sabbath. All Faith Cures. Medicine Cures, are only the Christ inspiring Love- going out from his professed people (whether they know it nr no) for suffering Humanity. And there is good done to humanity oft times, hut you see it is not done without Tiles of Money. Jesus cured "without money and with- out price" (Isa. 55:1-2). Ami he and his co-laborers will heal the same way in the Resurrection Dispensation. Von ask. will there be any Sick or Lame then.' Certainly, (here will he. anyway of the Earthly classes, lor as the tree falls so it lieth." until the Resurrect ion. Most all people that die. die sick, or h\ aeei, hut al Calamity, ami will arise from death as they went down. h. •'Thou Hypocrite," Represents, Papacj 'a pretenses with her Heretics. Isa. 32:6; Acts 6:13-14; 1 Tim. 4:2. Our Lord pronounces the Ruler a Hypocrite, sugg< «1 ing the fact, that the whole Papacy Led their converts to believe their Errors, by fraudulent means. Many a Min- ister iii the Churches (if not all ministers) do not believe what they are obliged to Teach. They are under Oath, taken when they enter the Ministry, to Teach what their Church Creed says. And if it was not tor their Living, they would leave their Church, and come out on the Lord's Side. i. "Doth not each one of you, loose his Ox or his Ann." Represents, some of Papacy's subjects, as being led to the Inquisition. John 16:2; Acts 26 :9-10 ; 22 :5. And when any person would not believe in their Errors they led them to the Inquisition and Torture, thinking they were doing Cod's service. This Our Lord inferred by their readiness to break their Sabbath Day. with their kindness and obligation to their Brute Animals, that their "Beasts of Burden" might render more service — Salary. j. "And lead him away to watering." Represents, Papacy's "Bitter Waters'"' and Tortures. Psa. 55^2-14; Isa. 28:14-15; Matt. 10:16-23. They thus led their Heretics to Torture and even Death, in order to serve God, as they sincerely believed. 168 LOOSED OX OR ASS TO DRINK k. "The Lord answering said," Represents, Christ in his Authority to Raise the Dead. Eze. 37 :12 ; John 5 :28 ; 11 :25; Rev. 20:5. Jesus here proved he was serving God his Father, by' doing good on their Sabbath Day. Jesus worked on the Sabbath, because he is the "Lord of the Sabbath." His work here among the people, was mostly done on the Jewish Sabbath day. He said "Man was not made for the Sabbath," but the "Sabbath was made for Man" (Mark 2:27-28). In the Resurrection, he will most likely, abolish the Seventh Day Sabbath, and Establish the First day, as the Day of Rest and Worship (Mark 2:27-28). Dining the Millennium (1000 years), the Jews will be raised, to Set up their Sabbaths, with the rest of the Law Ceremonies, for an Object Lesson, for the Race of Man- kind to Study fJer. 17:24-27; Eze. 46:1-3). And Jesus will do good to all in His Sabbath Day. And he will commission his Servants as Assistants. 1. "This woman being a Daughter of Abraham," Rep- resents, the nominal church has some Rights to the Abra- haraic Faith. Gen. 12:2-3; Psa. 72:17; Acts 3:25. The Woman being a Daughter of Abraham, proves the Church will be raised up, on the Abrahamic faith. And proves, that God is going to raise all the Dead. Abraham's Faith was in a resurrection of the Dead, every time he expressed his Faith. Heb. 11:7-10. m. "Whom Satan has bound," Represents, Satan's Con- trol over the Church. Job 1:11-12; Luke 22:3; I Thess. 2:11-12. Popes and Clergy hold through Satan, the Christian Conscience, especially, of the Sabbatarians as they are called, up to the present time. Especially on the Sabbath Doctrines. n. "These eighteen years," Represents, Eighteen Cen- turies; a year for a century. Jer. 33:7-8; II Thess. 2:3-4. The Christian Conscience has been held by the Adver- sary on the Doctrine, which Day is the Sabbath day; for eighteen centuries, in place of eighteen years. See the Papal Persecutions. O. "Be loosed from this Bond on the Sabbath Day." Represents, that the Resurrection will be on the Sabbath Day— Lord's day. Ex. 20:8; Deut. 5:15; T Cor. 5:4-5. But the Christian Conscienceness and Fear, will be loosed when the "Due Time" comes. And that time CLOSED DOOR 169 will be when the Dead will be all raised, so every and each individual can be reached, and the Lord's Kingdom be established, and the knowledge <>f the Lord's doings is spread over the Earth, as i he waters cover the sea. Lei us pray earnestly, "Thy Kingdom Come, tliy will be done on earth (then) as ii is | now i done in heaven." The Parable of the Mustard Seed (hake 13:18 19 is explained in Matthew's Parables, and the Parable of the Hidden Leaven (Luke 13:20-21) is explained in Mat- thew's Parables. 14. THE PARABLE OF THE CLOSED DOOR. Luke 13:23-30. Glossary. This Parabolical Teaching of our Lord is laid in this Dispensation, because it Silenced his Adversaries, as he directed the Parable straight to them, it sets forth the Doctrine, that slighted Favors, never return. a. "Then said one unto him.*' Represents, the .lews' actions, whose Favor for the 1 1 i «_r 1 1 Calling was "Due" and Slighted. Deut. 21:15-17; Bom. 9:13; II Tim. 1:10. When he — the One, eauie to Jesus and asked him, if there be "few or many saved'*.' Jesus gave him to understand that there will be different Salvations, for different Classes. There will be a special Class (only a "few") saved "to the uttermost," on a Divine Plain, like our Lord was saved, in "his Resurrection" (Rom. 6:5). This Class when thus saved, will he in the likeness of our Lord, Divine Creatures. They will he his ••Breth- ren." as indicated by verse 24. And all others fexe.pt the Incorrigibly wicked) will be saved on the Earthly Plain, as also indicated in verses 2S-2!i. b. "Are there few that be saved.'" Represents, thai Sal- vation was only for the Jews as vet. Deut. 4 :33-37 ; Amos 3-2. The Special Salvation (I John 2:2; 4:10) is for a Few only. The Common Salvation is for the Many — for all the Families of the Earth (Acts 3:25) — a Salvation that gives the Race a Resurrection. The First Class, the few- are "begotten of God" (I John 5:18) and raised before "the Resurrection of the Just" (Luke 14:14). And the Secoud Class, is begotten and born by their parents in this 170 CLOSED DOOR Life, and begotten and born again from tbeir — Christ, in the (New Covenant) before "the Resurrection of the Just. ' ' This Class is all the rest of the World. John 5 : 25-29; Acts. 24:15; Col. 1:15-17. c. ' ' Strive to enter in at the Straight Gate, ' ' Represents, that the way to this higher — Divine Life, is very Limited. Matt, 7:13-14; John 7:33-34; 8:21; I Cor. 9:23-26; I Tim. 2:5. i\i* The questioner — the Lawyer, seemed to share the com- mon belief of Israel, that "Salvation is only of the Jews" (John 4:22). hut Jesus instructed him to understand, that the "Few" would be saved by entering in at the Straight (difficult) and Narrow (limited as to means) way that is hard to find. And only those who are drawn thither by God himself, ever enter. "This way of Holiness" (Isa. 35:8-10), was open for the Jews only, to enter until the end of Daniel's "Seventy weeks" which ended A. D. 36. Since then, it is open for the Gentiles. d. "For many will seek to enter, and shall not be able." Represents, the majority who will "strive" to enter but cannot, for Satan. Ex. 33:19-20; Prov. 16:4; Rom. 9: 16-22. The Call to enter this Narrow Way. was confined to the Jews only, until their time expired in 36 A. D. (Acts 13 :46 ; 18 :6). Since 36 A. D. it is open wide and it will be open •"until the Fullness" — full number to make the ( lunch Complete; taken from the Gentiles. Rom. 11:25. The "many" who "seek," and yet "are not able" to succeed, is because of Satan's devices, and the stupor, that God lias permitted to come over them, for some of his wise purposes, for the greater good to the greater number of the Race (Matt. 13:13-14; I Pet. 5:8-11). God is, in this Age only, calling out a people (the Church) for his name to bear, or be named by him. So they can "be like him," and be brethren with their Elder hrother Jesus. These are "the Called" through the Gate. e. "When once the Master," Represents, Christ as the Master of the Door. Matt, 22:16; Rom. 9:7-8; Gal. 4:4-7. The whole Christian World is seeking in a way to enter that Straight Gate, but only a few will find it (Matt. 7: 13). All others are in the Broad Road that leadeth to Destruction — Second Death. The successful ones will not fully know it until the resurrection morn. The CLOSED DOOR 171 "Way" is plainly "marked" in the scriptures, but the race must be run "all run" until death to seeore the Crown, and Like the Olympian Games, the Reward is given after the "run" is over. Bui Like Paul we 'run" in Hope; like Abraham, we 'run" by Faith; ami, we die in tliat Hope and Faith. Then Bay "I have kept the Faith, and finished my Course; henceforth there is Laid up for me a Ciown of Righteousness." The Earnest Ones have nevertheless God's Spirit bearing witness with their Spirits, that they die Ids dear Children (Bom. 8:16 17 Trust in tin- Cord (tin- Gate Keeper) and be will not dis- appoint us. Bui open the Cat.- unto us. f. "Of the House is risen up." Represents, Cod's ap- pointed time in the Case of the dews as being aboul ended. Matt : 24:33-34; Rom. 9:4; Rev. 16:15. Then in October •'!•; A. D. to the .lews, the Gate or Door of Hope of the Sigh Calling was to end. When the Door for the dew closed. The same Door opened to the Gentile, and Cornelius being the First One invited to Enter. g. "And hath shut to the Door." Represents, the time of the call to the Divine Nature for the Soul, then closed to the dew. .Matt. 8:12, 24(43; Luke 11:7; Rev. ■ >:'X The Door to the High Calling, to Immortality, and the Divine Nature, to the Gentiles, at once opened, and Cor- nelius was the first one to enter that Si raighl < Late. This Door of hope of Immortality is yet wide open. And will be open until the Full Number God's private Number of the New Testament or Free Covenant Class to Come in (Rom. 11 :25). It will he a Definite Number for the Body of the Christ, known only to God. Then, in the Resurrec- tion, and his Second Presence [Parouria . he will raise up all these Dear Ones, and give them his Anastcuis — Resur- rection — "out from among dead Ones." (See Young's Concordance). And lie will give each a Crown of Right- eousness Divine (11 Tim. 4:8; Jas. 1:12). All others of the Resurrection, if they will then accept it, can inherit Eternal Life on a lower Plain. h. "And ye begin to stand without, and to knock at the door saying. Lord. Lord open to us," Represents, the Jews' disappointment, grief, and anxious pleadings, since that day to this. Matt. 23:37-38; Luke 18:34-39. In 70 A. D. the Jewish Nation fell, and the Door was shut against them as a Nation, and God "Blotted" his Peculiar People "out of his Sight," but not out of the 172 CLOSED DOOR "Book of his Remembrance." Their Lamentations are still going up, "Lord, Lord, open unto us." Since then they are as a Nation, no more his people. Their only hope in this life, is, to forsake Judism, and become Gentiles. They being descendants of Abraham, they can claim, with the Race Abraham's blessing. Only a few come in "by the way of the Gentiles" (Rom. 3:9; Gal. 3:14, 22) through Jesus Christ. So they must "come in" through the Gentile Door. i. "He shall say, I know you not," Represents, God as hiding his Face from them as a nation, until the times of Restitution. Deut. 32:20; Isa. 64:7; Eze. 39:23; 'Acts 3 :20-21. "T know you not" as a Nation. You will have to take your chances with the world's Blessings. The world's blessings will be, Equal Family Inheritance (Land Di- vision) of all the Earth. Eph. 1:18-20. j. "Thou hast taught in our streets," Represents, what Jesus did in their towns at his First Advent. Jer. 32:33; Matt. 7:29; I Thess. 4:9. This will be their cry in the Resurrection morn. They will "Remember" his good deeds to them here (Luke 16: 25). They will "Repent" when they remember his good Deeds to them, no doubt. What a lesson for us. k. "1 know you not, depart from me," Represents, the Jews who hated him, and put him to death, thus have they sinned away their day of favor. Psa. 10:3-4; Jer. 8:7; John 9 :31. In the Resurrection, those, since A. D. 70, will come up, not as a Nation ; but, those Jews who died before that date, will come up a nation as they went down in A. D. 70. Eccle. 11:3. 1. "When ye shall see Abraham and Isaac and Jacob, and all the Prophets in the Kingdom of God (including the Kingdom of the Heavens), and you thrust out. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the Kingdom of God," Represents, the Earthly Phase of God 's Kingdom, with the Jews who crucified the Lord, without any special Favors. Esther 1:14; Isa. 60:12; Dan. 2:44; Matt. 26:64; Mark 14:62; Acts 7:39-40 When the "Cast out" Jews — those who put Jesus to death, and their "Thrust out" Nation since A. D. 70 sees their Nation that previous to A. D. 70 are in the King- CLOSED DOOR 173 dom of Heaven, they will Weep and .Mourn. < J o. 1 will then Pity them "as a father Pitieth liis Children." Pea. 103:6-14; Isa. 25:8; Rev. 7:17; 21 :4. m. "In the Kingdom of y Ketura, and her Children, will ob- tain until all men (not part of them) bu1 all are drawn into it. Then will he fulfilled, the Ahraliamie Covenant. Typified by the Robe of the High Priest, represented by Abraham's Three Wives, and all their children. Embrac- ing all the risen Families of Earth. The First Ahraliamie Covenant, and the Last \<"\ Covenant of the Resurrection Aire, will have had no Medi ators. because these Covenants are Unconditional. Put the other Two, represented by the Double Breast Plate. which was "added" to the Ephod. "because of transgres sion till the Seed should come" (Gal. 3:19), each had a Mediator. Aaron was Mediator by the Levitical Priest- hood, and Christ Jesus is Mediator by the Bfelcheaidec Priesthood (Heb. 7:12-17). These Two Mediators will have developed Two Seeds, wdio will be instrumental in bringing blessings to all the Families of the Earth. Zion and Jerusalem. Isa. 2:2-4. Abraham's First wife Sarah did not Bear him Children, "Seeds as of many," but "Seed" by promises. While his Last wife. Keturah bore him Children "Seeds." So his Last wife became first in the number of Children. "So are last which shall be first" to arise from the Dead. And Hagar's Child was his first-born, while Sarah's Child re- 174 ASS OR OX IN A PIT ceived the Birthright. So the Last Child Isaac received the First Blessing (Gen. 25:1-7). "And the first" bless- ing promised, "shall he the last" blessing given. Luke 13:30. 15. THE PARABLE OF THE ASS OR OX IN A PIT. Luke 14:1-6. Glossary. The scene of this Parable is laid in the Gentile or present Dispensation, and is carried over into the Millen- nial, or Resurrection Dispensation. It sets forth the Doc- 1rine of a Swelled or Dropsical Mind — Self Righteousness, concerning what should, and what should not be done on the Sabbath Day. For the Pharisees were strict Sab- hatarians. See second and third verses. a. "Which of you." Represents, self-conceited Leaders, all down the present dispensation. Matt. 22 :35 ; Luke 7:30. 11:46. These words of Jesus had reference to Religious Lead- ers. No Profession has more temptations to selfishness, and self conceit than the Christian Ministry. Our Lord, and the Apostles left the ministry and the teachings of the Old Scriptures, and the New as well, when they died. to all converts to the New Faith Religion. The True Religion of Christ, inspires all alike, to do all the good possible, and help the Race as much as they can. The Faculty of Self Esteem is an excellent trait, and given by God to Man for a high and noble purpose, like .some other God-given attributes, and this should be used to elevate many others of our faculties of a lower grade, but, Sin and Satan have so perverted our sensibilities, that our Noblest t raits are blurred and blunted, and are more than half dead. But in the Resurrection age. our faculties will be Re-Generated, or made over (Titus 3:4-7). Then, under the Reign of Christ's beneficent Government, this Faculty of Self-Esteem will be one of the best and safest Attributes to assist us in doing the most good, to the greatest number of people. Death pays the Sin Penalty, and Resurrection delivers us inno- cent from that Penalty. b. "Shall have an Ass or Ox." Represents, the Religious Organizations. Ass. the Roman Catholics, and the Ox, the Protestants. All later sects are their Offspring, and ASS OR OX IN A PIT 175 not much of .1 jump either, tea. 1:3; Zech. 9:9; Rev. 17:3-5. The Roman Catholic Church (and I speak with respecl i has always in the past persecuted in one way or another their children (all denominations), to try to hold them Loyal to their Beliefs. Tiny were zealous, and anxious so far as they thought they had the truth. And they n the Earthly Plain. i. "Of thriu that sit at i 1 1 . • ; i ♦ with thee." Represents, Degrees or Positions in the Kingdom of God. Pea. 118: 86; lsa. 65:8; Mai. :!:10. This shows that True Worship will come from kindred hearts and natures. Hence Humility is commendable, and should be the Trait of all Qod's people. It is a Virtue in Pure Religion, and oexl to Love. And Humility is the Standard Guide of God's Sclr.-t ion of the Bride of the Lamb. It is the hardest Trait for sinful .Man to obtain. H is antagonistic to every phase of sin. j. "For whosoever exaltetb himself, shall he abased," Represents, that the evil Selfishness of this age, will be carried "over there." hut will then he abased. Psa. 7:16; 140:8; Bze. 17:2] ; Luke 1 ;52. This shows, that no man can secure a higher position in the Kingdom, than the Nature of his soul. I hit he can exchange his present Human Soul, for a Higher Sold, by the operation of the Holy Spirit. The Spiritual and the Divine Souls are the "Gifts" of God, and the Divine is the "hest" (I Cor. 12:31). These are two Natures, sep- arate and unblended. Like Grease and Water, they will not mix. k. "Ami he that humhleth himself, shall he exalted." Represents, that a man can humble himself by consecra- tion, and in death he exalted to the Divine Nature. Lrov. 14:34; lsa. 33:10; 1 Pet. 5:6. These two couplets — Exalteth and Humbleth — hegin with "For," showing that order will be observed at the Wedding Feast of Our Lord. Order is the first Law of God, as seen in nature everywhere. God never does any- thing haphazardly, or anything that needs to be done over. "What wrong there is in the world is of the Devil, and it God has permitted, for a wise purpose. He will yet make the wrong all plain and right. 182 FEAST FOR THE POOR 17. THE PARABLE OF THE FEAST FOR THE POOR. Luke 14:12-14. Glossary. The scene of this Parable is laid in the Resurrection Age, but is started in Type in this age. The Parable sets forth the Doctrine of Real Benevolence, and Divine Heal- ing. Hence our Lord recommends the Healing of the Sick, and feeding the Poor, on the Sabbath Days. a. ' ' Said Jesus, to him that bade him, ' ' Represents, God the Giver of all Good. Gen. 32 :12 ; Isa. 12 :2 ; Heb. 3 :4. This Parable was spoken to. and recommended, to the Chief Pharisee as a duty. He invited our Lord to his Feast with others of his friends. It was on the Sabbath Day. the Jewish Sabbath, the seventh day of their week. But the Feast was not given to the Poor, nor to the Sick, but to his Rich Friends. Jesus was his Friend in disguise. b. "When thou makest a Dinner or Supper." Represents the presentation of the Gospel of Christ. Isa. 25:6-8; .Mi.-ali 1 :2; Luke 2:10. "When thou makest a Dinner or Supper, on a Sabbath day; implying it was Lawful to make a dinner or supper on that day, by the Mosaic Law. That is, if it is for the Destitute, and for those who were actually in need of Food (Matt. 12:1-2). Thus foreshadowing the work of feeding the Hungry in the Resurrection morn — a Sab- bath Day. Millions to feed in that Morning. The thousand years Millennium will be a continual Sab- bath. Then, Christ will be present in Person, and be the Lord of that Sabbath. According to the Scriptures, the Resurrection Age is the "Lord's Day" (Eze. 46:1-5; Mai. 4 :5 ; I Cor. 5 :5 ; Rev. 1 :10). A plot was laid, on that day, no doubt by this Chief Pharisee and his guests, to con- demn our Lord to death. Cur Lord performed a Miracle on the man of Dropsy, and he proved to them by the Scriptures, that it was lawful from their Law, to do good on their Sabbath day. c. "Call not thy friends," Represents, that the Gospel of their Sabbath is not for anv Social Club. Ex. 16:25; Isa. 58:13-14; Acts 18:4. Our Lord proved that the Gospel or Sabbath Feast is not for any Secret Order. Society or Church Organization ; implying that he could see a plot in this their Feast, and FEAST FOR THE POOR 183 l>\ their inviting him to it on the Sabbath, was to "ketch him in liis words" for evidence in the Trial, thai they had just arranged for, againsl him in their Club just previous to the Dinner, and perhaps, before Jesus reached the Pharisee's house. For in His Kingdom, Eor which we are taughl to pray (Luke 11 :2-4), there will be no Secrel Orders or Creeds. And then' will be no admittance Pee. All will lit- "without money and without price." For if Class Friends were tolerated there, it would be as today, as they would want to return tin' favor, which is without mercy. d. "Not thy brethren," Represents, thai the Gospel is not for any Church Order. Job 6:15-16; Psa, 69:8; .Matt 12:48-4!). The Gospel of the Kingdom is for the Poor, like as of the presenl day. and then it will be especially (then) for them. For. there will be no denominations or creeds in ■that Day." Isa. 2:11 ; 29:18-20. e. "Neither thy kinsmen," Represents, that the Gospel is not for any Secret Order, clan. Trades Union or Con federations. Esther 2 :10, 20; Eze. 11:16; Rev. 14:6-7. The Gospel Feasts, under the Law I ovenant. was con- fined to Kinsmen, of the same faith and order. It was not to go out to other peoples, hut to he confined to the Brethren and Kinsmen of t heir Kingdom. < Outsiders must come in by another Covenant the Covenant of Circum- cision, in order to gel to any of their I 'easts. But in the coming Sabbath Day. it will he also for all others. f. " Nor thy rich neighbors, " Represents, that Bis Gospel is not for the Rich. I Sain. 2:8; Isa. 11 :4-5 ; Jas. 2:5-6 The Lord's Gospel of the Kingdom, of his Sabbath day is not for the Rich in this life, though they are qo1 ex- cluded if they are not the Invited. Riches of this world, are worldly, and not designed by our Lord, to give us a full measure of faith. In the Resurrection, all men will be made equal, under a merciful administration. If any gel poor by mismanagement, and others get rich by economy and strict management, all these will be made Equal again in the year of Jubilee (Lev. 28:8-34; Luke 4:17-21). This will give every man an equal share of Earthly Prop- erty. The only exception will be the Spiritual Classes, Typified by the Levites (who received no possessions in Israel), and by the House of Aaron. For the word Gospel means "Glad Tidings" (of great possessions of Earth), 184 FEAST FOR THE POOR of "Great Joy" (Sabbath Feasts) "that shall be to all Peoples." g. "For a recompense be made thee." Represents, that a Gospel for Pay is a Sin against God. Isa. 52:3; Acts 8:20; Rom. 11:9. The Gospel of that Kingdom is designed for the Poor, and to be Free — "without money and without price" (Isa. 55:1). When money is given or received as a con- sideration for Preaching or Teaching the Gospel of the Kingdom, is a sin against the Holy Spirit, the many Scrip- tures (said to be contrary notwithstanding). "The La- borer is worthy of his Hire" — Wages, for feeding the Poor (in spirit), and visiting the Fatherless, and the Widow (the deserted true church) in their afflictions (being cast out and despised) (Jas. 1 :27). For, the Gospel is the "Gift" of God through Jesus Christ our Lord, and it should be handled as a "Gift." The means and ma- chinery by which the Gospel is sent out, and brought to the attention of Men costs money, and should be sup- ported and kept in opeiation by money or its equivalent. This should be by Tithing — Taxation. But not used for preaching about the Kingdom to come, h. "Put when thou makest a feast, call the Poor," Rep- resents the Gospel to he especially for the "Poor in Spirit.'" isa. 25:2-4; Prov. 13:7; Philemon 13. The Gospel Feast will be for the Poor and Needy — "Poor in Spirit" (Matt. 5:3). in this the preparatory age especially, and it should be Free to them — Free as Water. i. "And the lame and the maimed," Represents, that the. Gospel is also for the Health of the Bodv. Deut. 32:39; Psa. 6:2; Matt. 11:5. Here we see that in the Resurrection Age, this Gospel to the Poor will be also for the Healing of the sick, as well as the sin sick. All ailments of the Soul, will "then" be Miraculously Cured. When any accident or "calam- ity" whatever shall occur, it will be made well by our Lord and his Apostles, and Commissioned "Brethren." For. the Saints of the Jewish age, will be empowered, no doubt, to work Miracles in that age. as our Lord proved, by giving his Apostles power (before he left them) to work Miracles. But it was to be done cautiously. This Power in this age. was given only to the Apostles. And that Power ceased when they died. FEAST FOR THE POOR 185 In the Resurrection, it will again be given them, and 10 the "Elect" of Israel (Isa. 45:4; 65:9), And during tlir Resurrection Age. it will be used by those to whom this Power will be given, to Heal all Diseases, and restore Cripples, and all Deformities, made such by Accidents or Calamities ( Luke 13 :1). This work will lie an addition to the "Restitution of all things spoken of by all the Prophets, since the world began" I Acts 3:2] ). This will he the Earthly Work of the Restitution Age. s,i all the Healing of the Siek and Maimed, of this Age without medicine, but l>y Prayer, and with surgical appliances, are simply the Longings of. or "feelings after God, that happily they might find him" (Acts 17:27-28 . before the "Due time." Not all such efforts now are under the guidance of (ind's Spirit, hut are mainly the workings of Satan and the Fallen Angels, and their Tower to deceive, j. •"And also the Blind," Represents, that Gospel Feast is also for the Will and .Mind. Isa. li « 1 : : *. : Uosea 6:1-3; 11 Pet. a :•_'. Mind Healing, Mesmerism, and Hypnotism, are all more or less under the same Satanic Influence. And 1 speak with due respect to these Mental Sciences. And that it is becoming so prominent at the present day, indicates very plainly that these Sciences are the longings and hastings of the Day of the Lord, and shows with many other things that that day is near, even at the doors. The Scriptures plainly indicate, that God's "Elect" to be "called out" will he Begotten of the Spirit, between Death and the Resurrection | Rom. !» :1 1 ; Col. 1 :18). These are they who through Faith, are Justified and Conse- crated, into the Death of Our Lord. These will be the (lass endowed with Power from on High (John 1 :12-13), and wili he Specialists to operate upon the .Mind and Will (the leading Attributes of the Soul) of the Race when restored to Life — Zu< . k. "And thou shalt be blessed.*' Represents, the Gospel of the Kingdom Feast, as a Healing Blessing. Psa. 118: 26; Acts 8:7; I Cor. 4:5-7. This surely implies that all who humbly and without recompense, Proclaim the Gospel of the Kingdom (a dif- ferent gospel from what we hear these days generally), much as their strength will permit, and also Proclaim the downfall of Satan's Kingdom, will not labor in vain, 186 FEAST FOR THE POOR but will be rewarded with blessings, for their work of Mercy in the "due time" — Resurrection of the Just. 1. "For they cannot recompense thee," Represents, that the Gospel "then" is Free — without money and without price. For they all will be Poor together, and work with- out Pay. Isa. 52 :3 ; 55 :1 ; Rom. 1 :16-17. Our Benevolence bestowed on those who cannot recom- pense us in this age, because it is all a Free Gift, and reflects the Love of God, who, freely "gave his Only Begotten Son (not yet Born Son), that whosoever believ- eth in him should not perish, but have Everlasting Life" (John 3:16). And the needy who receive our Goods, when actuated by a Humble and a Contrite heart towards the Giver, their credit is always good with God. They will not lose their Reward. m. "But thou shalt be recompensed," Represents, that this Gospel's reward is sure to the Giver and Receiver. Psa. 72 :17 ; Acts 13 :32-33 ; Titus 2 :13. This suggests, that every good deed administered, is accounted for by God in some way. There are Records kept in Heaven, of all the Good Deeds of God's Children who sincerely serve him. These Records are called God's Book of Remembrance (Mai. 3:16; Rev. 20:12). In it will be found all our Good Deeds, and another Book con- taining our Bad Deeds (Psa. 69:27-28). God has prom- ised to Blot out all our Bad Deeds if we will ask him. isa. 43:25; Acts 3:19. n. "At the Resurrection of the Just," Represents, that this Gospel's Reward is in the Resurrection Age. Isa. 2:2-5; Jer. 30:17; Heb. 11:35. Who are the Just ? Answer : All who accept our Lord's Death, and Resurrection, are the Just ; because they are justified by Faith— Abraham's Faith (Heb. 11:1, 8-19). King James Version says, "at," Revised Version says, "in." and other commentators say, "after" the Resur- rection of the Just. We have to judge the correct thought from the Tenor of the Scriptures leading to the Lord's idea. As the Recompense goes to the Earthy Class, the Earthly (.'lasses will be resurrected before the Recom- pense is Given. Hence the Recompense will be given "in" the Resurrection of the Just — the Believers. THE GREAT SUPPER 187 18. THE PARABLE OF THE GREAT SUPPER. Luke 14:15-24. Glossary. The scene of this Parable is laid in tin- Jewish and Gentile Ages, and sets forth the Doctrine of Divine Benev- olence, and unmerited Goodness of God. The Greal Sup per. Great for its Divine Richness, and not for its great quantity. It is for, and \\ ill be enjoyed by all the *' Bled " of both Ages (Matt. 24:22; [sa. 65:9). These Classes will he developed at the close of the Peasl in the Resurrection Dispensation Millennium. The "Elect" of Israel and the "Elect" of the Gentiles. a. "And one thai sal at meal said." Represents, thai there was among the Jews a foretaste or desire of resur- rection Blessings. Eccle. 4:9-10; [sa. 45:24; Zech. 3:9-10. This Parable was spoken by our Lord, to one of his hearers, an Israelite, who heard the Parable of the Feast for the Poor. Verses 12-14. This Greal Supper, Great because it is on the Divine Plain, and not because of its abundance in Eatables. It concerns a more important Feast, and to a more important class, a Divine immortal Class, to be developed in the Resurrection Age, but they are invited to it in "this present evil world" Age. b. "Blessed is he, who shall ea1 bread in the Kingdom of God." Represents, this Greal Supper is in the Hea* enly Kingdom. Psa. 22:26; [sa. 7:15; 37:30. This expression, of the one who sat at meal with JesUS, brought out the truth from our Lord's lips, that the King dom of God, meant more than this joyful hearer had sup- posed. And the Parable of the Greal Supper was spoken for his instruction and benefit. The same instruction comes to us for our benefit. As there were Three different Suppers or Feasts. spoken of by our Lord on this occasion, representing three different purposes, and three different occasions; and, also three different Classes of Guests. Therefore it behooves us to so live and prepare, by the Lord's grace, that we may gain an entrance to the "Great Supper,'' and thus receive the Divine Nature — the Lord's Right- eousness ; and to secure a Righteous Ticket — an invitation Ticket to the Marriage Feast, on the occasion of the "Marriage of the Lamb." 188 THE GREAT SUPPER The rich Blessings on the Table of this Great Supper, stand as a witness to the world's Greatest event — "the Marriage Supper of the Lamb" (Rom. 19:6-9). And it will be our Lord's greatest joy. It will be an event that God has already been ages in preparing for; and the Greatest event in the life of our Lord Jesus Christ, as he testifies, and as can be attested by every Man, young or old, who has lately taken a lovely Bride in Marriage. And yet, it is a greater Blessing for us, now, to be accounted worthy to "Consecrate our lives — (Souls) unto death," and suffer with him, and "fill up (some) of the afflictions" that he has "left behind" for us (Col. 1:24), than the witnessing of the Lord's Marriage, and thus be chosen as one of the Divine Class. If we are thus Chosen. we shall indeed be "saved to the Uttermost" into the Divine Nature. This Bride Class, is "the Mark of the Prize" of Immortality. c. "A certain man made a Great Supper," Represents, God, by the hand of Moses, as giving the Law Command- ments. Isa. 25 :6 ; Eze. 36 :37-38 ; John 7 :37-39. Our Lord called this man's attention, as also ours, to the fact, that God His father, was that "Certain Man." This Supper was first offered to the Israelites, his chosen People. The Jews as a people, were his Chosen and Elect People. This offer was first to them exclusively. Matt. 10:6. d. "And bade many." Represents, that all the Israelites were, first offered these Divine Blessings. Deut. 4:7-8; Psa. 34:8; Rom. 1 :16 ; 3 :l-2. The Jews were first offered the Blessings of this Sup- per, and the Hospitalites to his house (Kingdom — John 14:2-3). Not that God did not intend that any but the Jews, were to be invited to this Supper, but they were invited First, and the Gentiles afterwards. His Table was large enough and full enough for many of the Hea- then (Gentiles) also. God foreknew that, the Jews would refuse, and he laid his Plans and Purposes accordingly. e. "Sent his Servant at Supper time." Represents, our Lord's coming at the Supper time of the Jewish Age. Matt. 10:5-6; 15:24; Rom. 15:8; II Cor. 4:3-4. All things were furnished and ready, when the Day of Pentecost was fully come (Acts 2:1-3). Our Lord was sent when he came to earth, to invite his people, especially to this Special Supper, while he was here as a Fleshly THE GREAT SUPPER 189 Being. This Supper was a Oreal One. Not because it was large, bu1 because of its quality and the Nature of its Pood. It was a Supper of the Highest Blessing the Divine Nature. It was Angel's Food (Psa. 78:24-25 and the Table was at the End of the "Narrow Way"; blessings, at the End of the "Strail Gate" thai "lead- eth to the Life" the Divine Life. f. "Come for all things are now ready," Represents, thai our Lord's death, resurrection, and ascension was com- plete. Prov. 9:2, 5; John 6:27; 21 :7; 19:37; 16:12. Thou on Pentecost, the Holy Spiril came, ten days after his ascension. And the same invitation was extended to them for three and a half years longer. I'm only a few accepted the offer. And then the Jews' opportunity, was lost to them, and given to the Gentiles, and thai in- cludes us. g. "They nil made excuses," Represents, the manner the Jews accepted the offer of the Great Supper— the "Prize of the High Calling. Acts 19:6; Rom. 1 :20;2:15. Nearly all the Jews with one accord made excuses, and said, "away with him. Crucify Him, Crueify TTim." Spir- itual Blindness was the great cause, brought on by Satan for a purpose. Tsa. fi:9-10. h. "For T have bougb.1 a piece of land, and needs must pro to see it." Represents, the Civil, and Religious, and Ceremonial, Services of the Jews. Lev. 27:24-2;"); Matt. 27:7-9; T Cor. 14:3n--3S. The Jews wevv active workers— a very industrious peo- ple. Sonic were very busy in "Real Estate, some in Agri- culture, and some in Religious Socials; so they had no time or inclination, and further, they had no anxious thought on these things, and still further, they had no Love for their Savior. TTence they pul him finally to death as an Tmposter. i. "For T have nought Five Yoke of Oxen." Represents, the husiness and commercial affairs of the Jews. Prov. 1 :19; Matt. 21:12: Jas. 4:13-14. Many were in commercial husiness of all kinds, hence had no time for higher thoughts on the Blessing of the coming Kingdom. Oxen as domestic animals entered into all the commercial affairs of the people, and were for tilling the ground, carrying hurdens. and giving meat to all. What a lesson for us. Are we not so busy, we have not time to "strive to enter that Strait Gate"? Not but 190 THE GREAT SUPPER what any or all would like to have the "Prize," but we haven't the time to "Run" for it. Oxen, in the Jewish Age Symbolized the Earthly Phase of God's Kingdom, while in the Gentile Age they Sym- bolized its Spiritual Phase. Hence Oxen represented Judaism in their Age; while Oxen represent Papacy in the Gentile Age. See Parable of Loosed Ox or Ass (Luke 13:11-16)-. "The Five Yoke," then would have this sig- nificance: First, the development of Judaism of the Priesthood, taken from Melchisedec. and established in the Mosaic Law. Second, the development of their Cath- olicism in the Scribes under King David and Solomon (II Sam. 8:17). Third, in Pharisees. Fourth, in the Sadducees, and Fifth, in the Essenees. These Five Sects of Spiritual Councils, when "yoked" became Ten Sects. About the number today, of Influential Denominations of Christendom. These were all too Busy "then," as types, and now as Anti-types, to attend to the seeking for the Glory, Honor and Immortality — the Prize of the High Calling of God, which is in Christ Jesus our Lord. Phil. 3 :14. j. "For I have married a Wife, therefore I cannot come," Represents, the Social and Familv affairs of the Jews. Prov. 16:7; Hos. 3:2; Titus 1:11. " Many of the Jews, like so many of us today, had family cares, and Society cares that consumed all their time, and thus they made light of the invitation to the Great Supper, which implies, they had a privilege to attain the Prize of Immortality. But their New Wives and Family affairs deprived them of the Divine Nature Life. k. "So the Servant came and shewed his Lord these things. Then the Master of the house being angry, said to his servant," Represents, God as changing his invita- tion, for the High Calling, from the Jews to the Gentiles. Matt. 23:14: Luke 21:24; Eph. 4:26. The Jews not only slighted this invitation, but consid- ered Jesus — the Servant, an Imposter, and finally put him to death. And they also put to death, most of the Apostles for extending the same invitation to them, and to the Gentiles. 1. "Go out quickly into the streets and lanes of the city," Represents, Israel's invitation,* or "time of their visita- tion" is now ended — their "chance" is past for this Prize, lsa. 6 :9 ; 63 :1U ; Zech. 9 :9 ; John 4 :44-45. THE GREAT SUPPER 191 The Apostles were still off ering this Invitation t" Israel ites only, for three and ;i half years after the :1-2; 55:12-13; Zeoh. 1:5:7. The whole Race as a hundred Sheep, is here described as being- in the wilderness of Sin. The hundred Sheep represent all nations as wandering, n<»i having a king or shepherd. God himself Bays he is Shepherd over them, and will In- until our Lord Jesus is Crowned King over Ihera. Many people today think as the Pharisees then thought, that God was a respecter of persons, and will bless them, and curse all others. They held thai God had no Love for Sinners or Publicans. This love they held is for all who serve, by obeying his statutes. 3ee \ erse 2. c. "If he lose our of them," Represents, the Jewish Nation as the Lost Sheep, because they were rejecting him as their Shepherd. Psa. B:4-9; 119:176; Jer. 50:6; John 10:2-11. Israel was God's peculiar people. Be loved them, and he pitied them as a father pitieth them thai disobey him. Israel as a nation (Matt. 23:38-39 has been Lost since A. D. To. God has not known the Jewish People as his "peculiar people," since they were destroyed by Rome under General Titus" army. Be broke up their Taber- uacle Services. .Many Bible writers hold, thai God's promises apply to the present Jews, and the Zionist move- ment among them of late they say is God's work to now bring them hack to their Promised Land. Bui that is a mistake. God is againsi the Movement. It is of Satan, rather than of God. For there is not a promise by any Prophet or Apostle left us. in the Bible, thai applies to them since A. D. 7(». All of God's promises were to the Jews, before our Lord's time. Jesus declared "their house was now left unto them desolate." Hence those Israelites to whom the Promises belong, are all in their graves, and cannot yet receive those Promises. Ezekiel 37th chapter says. God is going to "bring them all up out of their graves," and He will bring them, after their Resurrection, "into their own Land." Jesus says. Luke 21:24, "Jerusalem shall be Trodden Down of the Gen- tiles, until the Times of the Gentiles be Fulfilled." Hence it is Folly for even sincere people to look now for the 194 THE LOST SHEEP Living Jews to return. Money and time have been spent in vain. They have induced a few to return. But God's hand has been directing them elsewhere. To New Jersey, Australia and elsewhere. They are "the Lost Sheep" — "of the House of Israel." Lost in Death. And will be saved and returned to their "Promised Land" in the Resurrection Age. Don't be worried, dear reader, God will take care of his promises. "They will not return to him void" of Fulfillment, Mark that. d. "Doth leave the ninety and nine," Represents, the Gentile Nations left in the Wilderness of Sin. Isa. 63 :7-8 ; Rom. 1:16; II Cor. 4:3. God is represented as leaving the Gentiles (the ninety and nine nations) for a little while, and seeking that nation which has been Lost apparently many generations. The Apostles were by Jesus, strictly instructed to go not in the Way of the Gentiles, to reclaim them, for they were not Lost; but "go to the Lost Sheep of Israel" (Matt. 10:5-6). The same rule holds good all down this Dispensation, for God is not seeking to save the Gentiles (Heathen) as a Na- tion, in this Age, for they are his already. They are not Lost according to the Scriptures. But "all Israel," since B. C. 606 to A. D. 70, is Lost according to the Scriptures. The Jews are "blotted out" of Sacred History since A. D. 70. But while Israel is "Blotted out"— "cut off" (Rom. 11 :21-22) in this Dispensation. God is able to "Graft them in again" (Rom. 11:23-24). in the Resurrection Dispen- sation. In this interval God is. by his Word and Spirit. "Calling Out of the Gentiles a people for his Name" (Acts 15:14-16)— to be Born of the Spirit of God, to be co-Laborers with Him ; then, in Seeking and Saving Lost Israel. This called out Class, in the Scriptures is called The Church — Ecclesm. In the Millennium — Resurrection Age, the Lost Sheep "all Israel." will be sought First and Found and brought into their "own Land" and blessed (Jer. 31:31), and after then, the world as a Wil derness, will be made an Eden, and all the Gentiles will be blessed with Faith-Full Abraham, who will be there looking on and Praising God (Gal. 3:9; Gen. 12:3). Listen, dear reader: do you hear a Call to ,ioin the Called Out Class? If you do, take James' advice, obey — con- secrate your all to his service. Serve him. and he will THE LOST SHEEP 195 save you i<> the "Uttermost" the condition of the High Calling ( 'lass. e. "•And go after thai which is Lost," Represents, thai the Israel of God, who is "thai which is Lost," and will l»e saved First, in the Resurrection Lite. Luke 14:14; Horn. 1 :16; 2:0-13; 3:1-9. There was a time, when the Lord God's whole efforl was not for the Race, hut was for his people Israel; hut it ended in A. D. 70. because they would not receive The Jesus their Savior; nor the Apostles' preaching, under the Limitations of Daniel's "Seventy Weeks" (Dan. 9:27 . that ended in A. I). 36, just before ('ornelius' Conversion. f. "Until he find it." Represents, Jesus' Death and Res- Direction, in the which, he found and purchased the Lost Israel. Matt. 22:23-28; John 2:8-22; Heb. 11:35-40. Our Lord's Death found and purchased Israel, and (iod's Plan rescued them hy Jesus' Resurrect ion to Life again (Matt. 23:31-32). Jesus Ransomed them by his Death. God will Redeem them by his raising Jesus to life again. Psa. 4!) :7-10. g. "And when he hath found it." Represents, the mom ing of the Resurrection, when the Lost Sheep will be found. Eze. 37:1-13; Heb. 8:8-12: Rev. 20 :LM4. Now then, the Lost Sheep is found, in the Valley of Tophet (Jer. 7:30-32; 19:1-6, 11-13), and in the Valley and Shadow of Death, where all the Race are. And Jesus' Death paid the Ransom Price, ami His Resurrec- tion assured their Redemption. Acts 17:31. h. "Layeth it on Ids shoulder rejoicing," Represents, Our Lord's bringing the Resurrected Jews (Israelites) to their promised Land— Canaan. Psa. 69:6-!L I Cor. 15:49; Gal. 6:9. Out Lord is now Carrying not only that Nation, but all Nations "Rejoicing:." and waiting for God's Due Time to Redeem them all out of Jehosaphat Valley, where the Nations will be found (Joel 3:1-12). This Valley is also the Valley of Decision — Krisis, where the Nations will be Judged; and receive their Krvma Judgment (Joel 3:13-17). i. "And when he cometh home," Represents, Canaan as the home of his Kingdom — Israel's Future Mansion. Tsa. 40:10-11: 43:3-7; Jer. 29:14: John 14:1-4. When he cometh home, is after their judgment in the Valley of "Decision" which is also the Valley of Jehos- 196 THE LOST SHEEP aphat, which Valley is also of Hinnon (Jer. 32:35). where He shall bring them from out of their Graves, for they are dead, there near Israel (Eze. 37:11-13). Then He shall surely bring all Israel into their own Land. Verse 14. j. "Then he ealleth together his friends and neighbors," Represents His calling then, the Church (his Body — his Friends), and the Holy Angels his Neighbors — spiritual like himself flsa. 45:3; Matt. 25:31; Heb. 3:1). This proves, his "friends," will then be his "brethren" (Heb. 2:11). and his "Neighbors" will be the Angels, as they are on the same Plain (spiritual like he was himself before he became man) — Spirit Beings, though in a lower order than the Spirit Divine. So they can spiritually joy together over the Resurrection of the Race, and espe- cially of the Israelites, his own nation. k. "Saying rejoice with me." Represents, great joy over the return of the Jews to their holy land in the Resur- l ection morn. Eze. 37 :21-28 ; Rom. 15 :9-10 ; 12 :15 ; I Pet. 4:13; Phil. 4:4. It will be a great joy to Israel when they return in a Body, (like when they left Egypt) to their Own Land in the Resurrection Morning (Jer. 31:31). It will also be a great Rejoicing to all mankind, as well as Angels, and God, will Rejoice. 1. "I have found my Sheep which was Lost," Represents, the success of God's Redemption Plan. Tsa. 65:24-25; Rom. 10:20; 11:1-3. Rejoices, because of the success of the Plan of Redemp lion, which was marked out before the Race was Created; yea planned "before the Foundation of the World" (Eph. 1:4: I Pet. 1:18-21). This Redemption Plan, triumphs over Sin and Death, to every Creature, in the final con- summation. m. "Likewise joy shall be in heaven." Represents, there will be Joy over a Sinner's Repentance in the Kingdom. Psa, 16:11; 30:5; Isa. 35:10; II John 4). In like manner Joy will he in heaven (Christ's Earthly Kingdom) over Sinners who then repent. Who then will not be, a saved sinner by Grace. Answer : No one. Or, will not every one of us need repentance, and receive forgiveness, in that blessed judgment day Trial. n. "Over one sinner that repenteth," Represents, Re- pentance will be required, and Forgiveness will be obtain- THE LOST SHEEP 197 able in the Heavenly Kingdom on Earth; for both Jew and Gentile. Psa. 9:7-8; Matt. 10:15; I Pet. 4:17. Paul Bays, we must all stand before the Judgmenl Seal of Christ. And give an accounl of our deeds done in that Age I Rom. 14:10; II Cor. 5sl0). Our death "wages,' pays for our actual Sins in this life, o. "More than the ninety and nine," Represents, God's Eternal care over all his creatures, for their Everlasting good. Prov. 2:8-9; Isa. !l :7 ; 30:18; 52:15. The Repentance of a few Lost Sheep of Israel, then, will bring more joy, than the Repentance of a Heathen Nation who is not Lost. But, because tin- Jews air more guilty, and have more t<» repenl of. Lor. the Heathen arc considered "just" (Rom. 1:16-17 . when compared to the Lust Wandering Jew. Matt. 11:24; Rom. l' :12, Li. p. "Just persons which need n<> repentance," Represents, the Heathen or Gentiles who know not God, who did not stray away from him by "unbelief." Isa. 49:20-23; Bae. 18:4; Rev. 20:4. This truth of this Parable is self-evident, when we consider that the Gentiles have had no offers of Special I romises. They have all been passed by as yet. There- fore they are a Law unto themselves (Rom. 2:13-15). It is true, the Church which is called out of the Gentiles of this Age, have Special favors offered them which the rest of the Gentiles do not have. And this class are only those whom God doth Call by His Spirit. They constitute the Church his Body, and sometimes called "Uis Breth- ren." And twice called the "great multitude." Lev. 7:!); 19:6. Hence the Gentiles, in the Resurrection, will need no Repentance, for they as a class that have never known God, and will need no Repentance for the remission of Sins. They will need Conversion from Idolatry, to the Service of God. and His Christ their Redeemer (Isa. 47 :4). The Heathen word then will have paid the penalty for Adam's Sin — Death, when they all have died. So in their Resurrection they will be Innocent as Adam was. before his transgression — "Good" (Rom. 2:14-15). There may be some Jews and many Gentiles (HeatheiC who have been enlightened to know sometbing of God's Mercy. They will need "Repentance unto Life," and those not willing to Repent then, and unwilling to be converted 198 THE LOST COIN to or obey God's Laws, will be cut off in Death again. The Second Death. Rev. 20 :12-15. 20. THE PARABLE OF THE LOST COIN. Luke 15:8-10. Glossary. The Scene of this Parable is laid in this and the Res- urrection Dispensation, and it sets forth the Doctrine of the Sacrifice of the Lamb of God, and by him sin will be taken away out of the World. a. "Either what woman," Represents, the Church — "the Kingdom of God— Christ ; Head and Bodv. Josh. 6 :22-24 ; Prov. 12:4; Matt. 26:13. The Women in Jerusalem and Bethlehem, in our Lord's time, and, even yet, wear a head-dress ornamented with choice Silver Coins. And no doubt our Savior referred to a head dress of this kind, rather than a Pocket Book, from which one coin was lost. It verily refers to an ornamental Bonnet — A Mitre. Zech. 3 :5. b. 'Having ten pieces of silver," Represents, Doctrines of Religion, for the Head (mind), to guide the Life. Gen. 24:51-53; Ex. 3:22; Eze. 16:12. Ten Pieces of Silver, represent ten Fundamental doc- trines of True Religion. A Church, or Spiritual Kingdom, established and ornamented with Ten of the Choicest Doctrines or Precepts of the Bible, would be an honor and a blessing to any community, or country, and a Glory to the Kingdom of God, even in this age, it would lift many above Sin and Sorrow. Oh ! how the humble Christ- ian longs to die, and rise again, to get into such a Glorious Kingdom where sin is no more and tears are wiped from all eyes. c. "If she lose one piece," Represents. The Continual Sacrifice, or rather the sacrifice offered once for all time and not to be continued daily, and the one that is suf- ficient for all time, as the Doctrine Lost. Prov. 20:15; S. of Sol. 1 :10-11 ; Dan. 8:11-12. The Devoted Israelites were valued by silver (Lev. 5:15). And the Gentiles who were consecrated to God, were valued in Gold (Rev. 3:18). Gold is the Earliest Metal and safest standard of values, of all metals (Gen. 2:11-12). These Silver Coins were not only bright and shining as doctrines, to give light to a sinful world, but THE LOST COIN 199 to produce harmony, by a musical tinkling sound (Psa. 89:15; Bom. 10:17-18 5 I Cor. 14:6-18). Paul perhaps gives the same idea in I Cor. L3:l. Be refers t<> Love, as tlic greatest of all Affections. Sometimes called Char- ily (I Cor. 13:1-8), and without it all is at Discord. So in the loss of tin- "Continual Sacrifice." That is, tlif Sacrifice Tor sin of Jesus was once, for all time not lo in- continued in any form, yearly or daily, like the yearly atonement, and Burnl offering sacrifices, of the Mosaic Law System. Neither like tin- Continual Mass of tlif Romish Church; or like tin- "continual" daily or weekly ami monthly suppers of mans of tin- Protestant Churches. D<> no1 these Church practices Bel aside or take the plaee of our Lord's Sacrifice, "once for all".' (Rom. (i:ll); Ileh. 10:10; I Pet. 3:18). Is not this eon tinual Mass or Lord's Supper, the Abomination that mak- eth Desolate.' spoken of by our Lord: .Matt. 24:15; Dan. 11 :31.) Our Lord Instituted or rather Gave a Memorial Service, at the elose of His Last Passover Feast. He ;it« it with Ins disciples, just before his betrayal and death. Ami he said, "this do in remembrance of me." This was not a Supper 1 Cor. 11:20-22), nor was it a Feast. 11 was Instituted "After" the Passover Feasl l Cor. 11 :_7 30 . It was Greater than the Feast, though they simply eating a little Unleavened Bread, ami sipping- a little Unfer- inented Wine, in Sad Commemoration <»t' his Coming Death. He had just told them, lie was going to be Betrayed, tor Death, by one of them. These Emblems were used as Symbols of his "broken body and shed blood." These words of His imply, that his sincere and loyal Followers should do likewise. Observe it as a Memorial (not a Supper") once a year, at the date or time of his Crucifixion, on the fourteenth day tot' his National people's) first month. A hunt our April 1. 83 A. D. Like the Passover to the Israelites now scattered and Lost nationally) it sets forth our Participation in his Sufferings and Death (Rom. 6:3-12L and our Resurrec- tion with him, and our entering into his Millennial Work and Glory. Our Lord said: "As oft as ye do this (me- morial service for me), ye do set forth the (your) Lord's death until he come" (again). When he conies, he comes as our Resurrected Lord, to raise us up. "also in the likeness (like him from his Grave) of His Resurrection." 200 THE LOST COIN This Service is a Memorial of his Death until he comes again. His second Coming (Parousia — Greek Presence) will be His Memorial of our Resurrection, out from under the Law of Sin and Death. (Rom. 6:14-18). That is. He will Remember us, as he promised the Thief (crucified with him), in order to bring the Thief with us all m 1 i his Kingdom. Luke 23:40-43. d. "Doth not light a candle," Represents, searching tie Scriptures to find the Lost Coin (Doctrine). John 3: 1 9; Rev. 1 :1 ; 22:18. This Lighting a Candle to search for this precious Doctrine (piece of silver), should admonish us. to search the Scriptures continually, with the Candle Light of the Holy Spirit — The Comforter, given us while our Lord is absent. And search carefully and prayerfully in this dark day, and Watch and Pray for our Lord's Return. And our head (mind) well Decked, with all the Ten Pieces of Silver (Doctrines). e. "And sweep the house."' Represents, Cleaning the House (Church), or Kingdom of Papacy and Protestant' ism, etc. Eze. 45:18-20: Eph. 5:12: I Pet. 3:4. Sweeping the house, implies cleaning the Heart, house or ( lunch, of all evil thought or false ideas of true religion. By so doing we will find, absent there, lost doctrines. Lost sight of. by our too much conformity to the world. The principal Doctrine Lost sight of. is, the Death of the Soul, rather than the Body, which is simply the organization of the Soul. f. "And seek diligently till she find it." Represents, Anxiety for the Doctrines she (the Church) lost, she "seeks diligently" until she finds it. That is the lost condition of the < hurch todav. Psa. 119 :2 ; Mai. 3 :16-17 ; Rom. 12:1. When God "shakes" the Earth for the last time, he will "shake" the Heavens also (Romanism and her Child ivnl. then, this Doctrine, the "Vicarious Sacrifice" will be removed because it is "shaky," and all others that are shaky — unseriptural. will be also removed as "Ref- uses of Lies." and those Doctrines (or Fruits of the Spirit) "that cannot be shaken, will remain" (Heb. 12: 26-29). and they will be as Pillars in the Kingdom of God I Gal. 2 :9 : Rev. 3 :12). If by "sweeping," we do not find all the Truths, we like her, must "seek diligently" until we do find (Matt. 7:7). Thus we please our Lord, and THE LOST COIN ftM become fit (when our sacrifice is on the Altar, Rom. 1- :1 I to be begotten of his spirit in the Womb of Death. Ami ulini Bora from the dead we will become Educated and well grounded in the Real Truth. g\ ••Ami wlnn she hath found it." Represents, the Los1 Doctrine, found in the Rubbish of Papacy and Protesl autism. Prov. 6:20-23; Jer. 15:16; Phil. 4:18. Bui the Coins in the Christian's Head Dress, in Paul's time, he says, were, 1st, Love; 2nd, Joy; 3rd, Peace; 4th, Long-suffering; 5th, (Benevolence supplied ; 6th, Gentle- ness; 7th. Goodness; 8th, Faith; 9th, Meekness; ami loth. Temperance (Gal. 5:22-23). Since Paul's time, when the .Man Romanism, and the Wife Popery, became fully Developed and "revealed" (II Thess. 2:3-4), then about 800 A. D., before the Lost Coin was found, its place was filled with the "Abomination thai maketh Desolate" Matt. 24:15). Ami this Spurious Coin suited "the Works of the Flesh," and '•the LustS of the Flesh" (Gal. 5:17, 19-21 so well, the Head Dress, then, was supplanied with other nine Spur- ious (counterfeit— Anti-Christ, I John 4:3 Coins, which arc: 1st. Adultery ami Fornication double words, which make a better showing than the Genuine) ; '-'ml. Unclean- ncss and Lasciviousness ; 3rd, Idolatry ami Witchcraft; 4th, Hatred ami Variance; 5th, Emulation ami Jealousy, supplied) ; 6th, Wrath and Strife; 7th. Sedition and In sui rection, supplied | ; 81 h. Heresies and i False Teachings. supplied) ; 9th, Bnvyings and .Murder; 10th, Drunkenness and Revellings (Gal. 5:19-23 . The Author does not aim to speak disrespectfully or unkindly, hut simply state Bible Facts, as The Christ, ami The Apostles Prophetic ally spoke. Matt. 24:15; II Thess. 2:7-12. h. "Call her friends and neighbors," Represents, Holy Men and Holy Angels. Isa. 49:18; Matt. 3:9; 24:36. The statement of this one Doctrine, of the Cue Sacri- fice for Sins, make the Plan of Salvation Complete; and without it, the whole Plan is destroyed. It is a Doctrine whose "Fruits" are that which rejoices the heart, as well os embellishes the Head. It leads the finder to want Friends and Neighbors, to rejoice with Her. It rejoices any one, who diligently searches the Bible for Hidden and Lost Truths. And when he or she finds one so pre- cious, as the Ransom and Redemption Doctrines, they want others rejoice too. 202 THE LOST COIN i. "Saying rejoice with me, " Represents, the great joy over the Sacrifice for Sin. A sacrifice that astonished the Angels for they also desired to look into it. Isa. 61:10; Luke 2:14; Heb. 13:15. What Joy and Rejoicing there will be in the Resur- rection Morn, when all will have an opportunity to come and secure one of these head dressed crowns of Rejoicing, laid up for all who love our Lord's appearing. Oh! how we should live under all the conditions of this life. Con- ditions of Prosperity as well as Adversity. 11 Cor. 6 :3-10. j "For I have found the Piece I had lost," Represents, finding the Messiah — the True Sacrifice for Sin. Psa. 54 :6 ; 107 :22 ; John 4 :29. This, the True Church as the Kingdom of God, repre- sented by the pronoun "I," has been in existence all down through the Dark Ages. But she has been in hiding in the Wilderness for the "time, times and a half time" — 1260 years. Now in these last times, the Earth is ' ' helping this Woman" (Rev. 12:1-17). All true Christians today, ought to be securing one of these Head Dresses with a full set of Silver Doctrines in their crown. k. "There is joy in the presence of the Angels" (Holy Angels of course), Represents, there will be rejoicing then, as this will be in the times of the Restitution of all things. Hos. 2:14-15; Mai. 4:2. The Holy Angels (those who never sinned), do rejoice in the Great Plan of Salvation, and will rejoice when our Lord returns, to give repentance to the risen world of Man- kind. For, then their Friend — the Restored Fallen Angels (Jude 6) will have an opportunity to repent and come hack as soon as they see their mistake, and be restored. And the Holy Angels will have an opportunity to lead their Brethren (the Fallen Angels) out of their "chains under darkness" into the wondrous light of the Millen- nial Age. 1. "Over one Sinner that repenteth," Represents, Re- pentance and Forgiveness in the Resurrection Age. Eter- nal Life will be their Reward. Death itself will be Destroyed. Psa. 66 :16 : 32 :8 ; Acts 3 :19-21. THE LOST SON 203 21. THE PARABLE OF THE LOST (PRODIGAL) SON. Luke If): 11-32. Glossary. The scene of this Parable is laid in the Resurrection Age. And declares the Doctrine of the Return and Restor- ation of all Israel to their Promised Land, which cannot he accomplished, nor begun until they are brought out of their graves by resurrection. For tin- promises are not to the living dews of the present day, but to their Dead "f;it hers." Acts 13:32. a. "A certain .Man." Represents, in this parable, Isaac. Gen. 27:1-14; Gal. 4 : (i ; Beb. 11 .-17. In verse 11, Jesus Bays, "a certain man had two sons." Did he not mean, that certain man in, or according to the Scriptures we read, had two sons? In several of his parables, he uses the same expression | Matt. 21 :28j Luke 12:16; 14:16; 16:1, 19). So n is evident, m this parable, he refers to Isaac who the Scriptures say, had Two Sons (twins). Isaac's are the only two sons, in the Scriptures, that can fill all the conditions of this Parable. So \\ •• see our Lord had studied the Scriptures, ami understood them well. A grand lesson for all of us. Alas, how few this day (with our land full of Bibles of r\i'vy Transls lion,) know that our Lord meant the two sons of Isaac. Hence the "two sons" of Isaac, follow as a consequence to be Esau ami Jacob. Jacob was accounted the Younger, hut by contract with his brother, he secured the Family Birthright, by paying the small sum of a "mess of Tot tage." He thus secured the Birthright Legally, and by it. saved his brother's life, in the aame deal. And yet Jacob was born at the same time with Esau, by his hold on to his brother at birth, which shows, he had by this, a natural claim to the birthright. And still, Esau would have died when he came in from the field, if he had not requested this contract from his brother and secured food. If Esau had died, then Jacob would have naturally inherited the Birthright. But God would have it otherwise, in order that the two boys should become Types of the two Classes of Blessings (Earthly and Heavenly) he had for all the families of the Earth. By prodigality Jacob 's descendants lost the greater of the two blessings promised the two boys. And in the Mil- 204 THE LOST SON lennium they will have to take the "servants" place (Ileb. 3:5). And Esaus' descendants (as many of them as the Lord shall call) as Gentiles; and by the same con- tract, are taking the Greater place under the Free Grace Covenant, and, will become heirs of Jacob's Birthright — 'Sons of God/' Heb. 3:6-9; I Pet. 1:2-4. b. 'Had two Sons," Represents, Two Nations — Gentiles and Israelites. Gen. 25:22-23, 35:10-11. God blessed Esau as well as Jacob, yet lie loved Jacob the most, because he intended his promises to the world of mankind should center in and around Jacob's descend- ants (Gen. 28:1-4, 10-15). Esau — the Edoinites — became in a short time a strong nation (Gen. 25:23). Father Isaac's Birthright Blessings, intended apparently for Esau (Gen. 27:26-29), implies, that God originally in- tended, through Isaac his representative, and Type of ( hrist, that this Birthright Blessing (the Greatest of all Birthright blessings), should fall upon Esau's Descend- ants — the Gentiles. As God fore-knew that Jacob's posterity (the Israelites — the Jewish Nation) would through the deceitfulnesa of Adamie Sin. reject the offered Sonship, and Crucify their Redeemer, and thus have to accept the Lower position as "Servants," and also carry out God's Plan of the Ages, in the Fall of Adam, which he pre-arranged and permitted, by th< introduction of Sin and Death. And then afterwards Redeem with Adam from Death by Res- urrection. all the Race. So a knowledge of Sin. and an experience of Sin's consequences — Death; and. a Resur- rection from that Death, will give mankind an Experi- ence, that would prove to them, a blessing to all eternity. For, the first experience in Sin, will lead thousands, yea millions (in the Resurrection morning) to the Redeemer through Repentance and then, Praises for his Goodness, Wisdom and Love, and then readilv accept of Everlast- ing Life. John 11 :25-26. c. "The youngest son." Represents, Jacob — the Israel Nation— The Firstborn by Contract. Ex. 4:22-23; Hos. 11:1; Rom. 9:4. The parable represents Jacob asking his father, for his Portion of the Estate. And his father gave it to him readily, implying, that Jacob wanted the Birthright, and. he got it. But he did not obey God, and he, as a Nation. THE LOST SON 205 lost the Birthright, the same as Esau eei I for all of Palestine with greatly extended borders, and that nation (Israel) holds the original Deed yd. and God so recognizes it. They were driven out of their land for their sins, and when they are sufficiently punished, God "will bring them back into their own not somebody's else Land." While Esau (all other (lent tie Nations hold a Warrantee \)r,,] for all the rest of the Earth, the largesl holdings you see Mien. 2:8; Isa. 51:3). The Parable says, "he divided unto them (both equal) all his living," when Jacob — the yOUnge8l son with all his possessions left home. f. "The youngest." Represents, Jacob Israel wl money or moveable property, and implies. First, as Bless- ings to "•Sons." Second, as Servitude to "servants." Dent. 33:29? II Sam. 7:23; Psa. 144 do. The youngest- Israel, lost his Blessings for which he sought (Con. 27:34). For Jacob left his possessions and went down into Egypt, thus Lost his Warrantee, while there, and ho returned through the Wilderne8S of Sin Sinai. When he got his Deed hack, hut now it contained a Conditional Clause. Aaron -was the Testator of this Conditional Deed or Covenant of "Works (which means Bondage). And Aaron will Mediate it to them, when he and they come up in the Resurrection, and when Cod will again make it a "Warrantee Deed, when he brins^s them into their Own Land (Jer. 31 :31). And it will he signed by Paul as a witness. Heh. 8:8-12. g. "The Eldest." Represents, Esau — Edom — Gentiles or Heathen who got Property of his Fathei, and implies. 206 THE LOST SON First Servitude to "Servants." Second Blessings as ' ' Sons. ' ' Gen. 27 :39 ; 33 :9-ll ; Judges 1 :15 ; Luke 15 :31-32. The Eldest kept his servitude at home with his property and took care of his old Father, because this was a Con- dition Deed to Esau — Edom — Gentiles — Heathen (Gen. 25 :30 ; Isa. 63 :l-6) . Christ is the Testator of this Deed or Testament through His Angel (Gen. 24:7, 40), to Abra- ham for Isaac — Esau's father — of this Parable (Gen. 22: 11), to Joseph in Egypt (Gen. 48:16), to Israel in the Wilderness (Ex. 23:20-33; 32:34). to Daniel's friends in the Fiery Furnace (Dan. 3:28; 6:22), to Zechariah con- cerning Israel in bondage under Darius in Babylon (Zech. 1:9-17; 3:1-10). And Christ will be the Mediator of it to them — Tudah. through the Melchisedec Priesthood in the Resurrection morn (Heb. 7:11-17; 9:11-17). Both of these Deeds — Covenants, were sealed with Blood. The First with Blood of Rams (Lambs) — Burnt Offerings, which could not take away Sin. but Typified the Peal. The Second with the Blood of Jesus, which sacrifice alone did and can take away Sins. Jesus' Blood cleanses both Covenants or Deeds, being a Double Codicil Deed — Law and Grace Testaments (Old and New), represented by the double Breast Plate of Judgment, Ex. 28:15-16. After both of these Mediators have finished their work- in this Dispensation, which is nearing its close, then in the Resurrection, these two Mediators, will go forth with their Families, to Mediate for the Resurrected Race, by bringing God's blessings to every Family. Gen. 12:1-3; Acts 3:25. h. "The youngest went into a far Country." Represents, First, into Sin; Second. He got Husks (trouble) ; Third. The Father's Blessing at his Homecoming. Psa. 105: 23-25; Tsa. 52:4-6: Luke 15:32. The youngest went into sin, represented by the Far Country, and got "Husks." and is living on such yet, but when their dead are resurrected, they will get the Father's home Blessing — The Birthright Blessing, which was his by Contract with Esau — Edom. which was his also by right of being Born at the same time with Esau (Gen. 25:24-26). Therefore. Jacob got the Birthright Legally and Justly, also Honorably. And, if any one sinned, it was his father, who loved Esau for the many meals of venison he received of him. And Esau Hated Jacob because of the Mess of Pottage. Compare Gen. THE LOST SON 207 87:41-45, with Mai, 1:2-5; Rom. 9:10-16; Beb. 11:18-20; 12:14-17. So a careful study of the Scripture references will show thai iliis parable was designed for the Resur net ion Age. i. The "Youngest" spent all, Represents, First, Prodi- gality ; second. \V;int ; third, Became liis Father's Servant. II Kings 17:15; Jer. 12:4-;'); Rom. 1 :21. The youngest, Jacob lost all of his Property by A. D. 70, and will return home poor, in the Resurrection morn- ing, and get his Father's Second Blessing, under Hie New Covenant (Jer. 31 : :n-:un. In the Resurrection, this sec- ond work of Grace will occur after "he comes to himself," and thinks of his home, and his heavenly Father's Home. and Kingdom Promises. j. "Youngesl returns to his Bather," Represents, the Return «>!' Israelites after the Resurrection, ha. 35:10; Jer. 30:3, 18; Eze. 39:25; Amos 9:14-15. Moses then will be their Advocate. Aaron was their Mediator in this life. "When in the Resurrection, will their return take place? The answer is: when they have "received Double (punishment) for all of their sins." Is;,. 40:1-2: Jer. 16:18; Zech. 0:12. Reckoning from the time Jacob (afterwards named Tsrael) left his Uncle Laban's house, to depend npon God and himself, with all of his possessions ('sons, servants and eat tic V as. this is the time Hod took him as a Nation (Hen. 31 :3-9, 11-18), to the Cross of Christ Jesus; mrald make 1892 years, the point of time when Zechariah says "they will have received" one-half of their "Double." This being true; from the Cross the other 1892 years will expire in 1925 A. D. See Chronological Chart on paere 6 in front of Book. Their Return then starts from their "Graves" (Eze. 37:12-13). Tf this standpoint of observa- tion is being the true Point ; their Resurreetion should begin in 1925. In the "First" effort. God "will fish them." that is. he will take them at their Will, if they will bite his Hook — "go." And after that fails. Cod will "send Hunters" after them, that is. take them who are unwilling- to go, against their will, and "bring them back from all Lands." Jer. 16:14-18. k. "The Eldest." remained at home. Represents, those of Edom over whom God "will Cast his Shoe" (Tsa. 60 : 8: 108:9V The Bride for his Son. will get the Richest 208 UNJUST STEWARD Blessings — the "Mark" of the Prize. Ruth 4:7-10; Isa. 60:3-4; 66:12-13; Ats 15:14-17. The eldest — Esau, representing all the Families of the Earth, will then after the Resurrection of all the dead, receive their title to the Eden Restored. Then to as many as have come into Christ by Faith in this life, and by actual work in the Resurrection Life, Christ — Head and Body, will be the Race's Advocate — Attorney. Now Christ is their Mediator. The Moses and Aaron, the Priests, the Kings, and the Prophets, under the Law Covenant, drew out a Class of zealous worshippers of Jehovah, during Israel's "Favor." who will be Elders and Princes, in all the Earth in "that (Resurrection) day." A 144,000 of them will be "their Elect, ' ' ( Isa. 42 :1 ; 45 :4 ; 65 :9, 22 ; Rev. 7 :2-8) . Our Lord will also draw out a Class from the Gentiles (all other Nations.) that will constitute the Church his Body (Rev. 7:9-17). And from this Church Class (multitude) — the second Adam. He will take a Class or "Little Flock" to he "the Bride"— a 144.000 (Rev. 14:1-5). These are the Christ Elect— The "Elect Lady." I Pet. 1:2; II John 1-3. 22. THE PARABLE OF THE UNJUST STEWARD. Luke 16:1-12. Glossary. The scene of this Parable is laid in the First and Third Ages. And it shows forth the Doctrine of Covet ousness. Covetousness in the Spirit "World of Angels. Pride from their Lord — Lucifer led many of the Angels — "His Angels" — "The Devil's Angels" to revolt with him. All this after God— "The Lord God" (Gen. 2:4 to 6:4), had given Lucifer their Leader or Archangel, the addi- tional Stewardship of the Race, whom he — God — had just made and given Dominion (Gen. 1:26-28; Psa. 8:5-8). over the works of his hands, during his seventh dav of Creation (Gen. 1:5. 8. 13, 19. 23, 31; 2:1-3). Though Satan has all these Centuries been operating against our God, and have brought the Race of Mankind into misery and into death — the Grave prison, Ignorantly thinking he was interfering with God's Plans, and ruining the Race, when he was only the Steward of God, in carrying o ; ut, God 's Plans, in the^ Kingdom of yGod.and.the Kingdom UNJUST STEWARD 209 of tin- Heavens. Job 1 :6-12; Zech, 3:1 2; Matt. I :10; 18:36. a. "There was a certain rich man," Represents, God in Creation and Providence. Deut. 10:33; Pga. 24:1; .las. 1 :17. This Parable was spoken to his Disciples (See vs. I), while the Three preceding parables The Losl Sheep, The Lost Coin, and the l.<«st s<»n Prodigal), Bee 15th Chapter. were spoken to the Publicans 'tax gatherers) and Sinners ' out laws i. And the three Parables in Chapter 14, were spoken to the Jewish Quests, at a Chief Pharisee's Sob hath Day Dinner Tarty. The Parables in the 15th Chap- ter set forth the Lost Condition of All Mankind in Sin and Death, with all their Holdings of their Mother Earth ; But. sometime, somehow, and somewhere, they will all be permitted to "return to their former Estate" (Bze. 16: 58-56). While the Three Parables of the llth set forth the Feasts of Blessings God. has provided for, and will serve to the Race, when they return to Their Former Estate in Bden, Restored by Resurrection I B*e, 16:57 63 Then God will establish an "Everlasting Covenant" with all the restored Nations. Now- this parable of the Unjusl Steward, spoken to his Disciples, treats of the Effects of sin on the Angels, as well as on Man. though the Angels' Penalty ("Changes of Darkness") was lighter than Man's Penalty Death. Sin effected their Mental Powers, more than "the Child- ren of Men." Death will finally prove to Men and Angels that death is a Blessing over to mankind. For. Death is only a "Sleep" for a rest, from the moment of dying to the moment of resurrection. A Rest the Angels do not get. Man's Mental Faculties need rest, as well as our Physical Senses. Hence the Angels' Mental Powers were more effected, for they have no physical senses. Yet in the Resurrection Aire, it will require a great deal of healing power ("virtue") to be bestowed on the Fallen Angels, by the Church — then Spirit Born Beings their Judges. T Cor. 6:3. b. "Which bad a Steward." (unjust) Represents, Lucifer the Archangel, "Son of the Morning:." Tsa. 14:12-14- Jer. 3:10: Dan. 8:11. God, as the Rich man. always will be the Owner of the Earth and all things therein. He placed over the Earth the Man and Woman, whom he had just "made." And 210 UNJUST STEWARD Lucifer, was the foremost, and the most intellectual of the Archangels, so through Pride of Heart he thought to Rule the Race, that God had just made in Adam. The Three Archangels spoken of in the Scriptures, are Lucifer, Michael and Gabriel. Isa. 14 :12 ; Dan. 12 :1 ; Luke 1 :19-26. "The Son of the Morning" (Isa. 14:12) implies that Lucifer stood first with God: and his ruling Province was at least one-third of the Angelic Host. Michael, over another third, and Gabriel over the other third. Lucifer in his Revolt no doubt drew most of his Province of Angels with him, and they all are become Fallen Angels. "Lucifer" fell to "Satan" through Pride (Prov. 16:18; Jer. 49:16; Obadiah 3-4; I Tim. 3:6), before his entrance in Eden as a Serpent. And "his angels" yet were boly, but later when they were permitted to enter Eden (trans- formed as men), and assist man to overcome the effects of sin (into wbich they bad just fallen), and toil for their subsistence ; instead of attending to their commis- sion, to help the fallen Race, and then return to the angelic "Estate" (Jude 6). they continued in Man's Estate — "Flesh." Then, while in this Assumed Estate, they loved, and married "the Daughters of Men." And their offspring were a Mongrel Race, neither men nor angels. Though this Mongrel Race were "men of re- nown." the Lord God sent the Flood and Destroyed (utterly) ; this Blood Nature Race was drowned with all the human family, who in any way was effected and connected with this "Fornication" and going after "Strange Flesh." Psa. 144:4-8: Jude. 6-7. Noah and bis family (who kept themselves from this contamination), were "Perfect in their generation" (Gen. 6:9. 7:1), and thus were saved over in the Ark. After 1600 years it was found that but eight Souls were free from this innovation or mixing of Natures — angelic and human. And these saved over ones "Replenished the earth" with the Pure Blood of the Adamic Race. Hence, in the Second Presence of our Lord, this Hybrid race will have no resurrection, or if they do have, they will be returned immediately into the "Second Death." For, Gen. 6:13: 7:4 and 23 says, they were "destroyed." De- stroyed in Greek and Hebrew means wiped out — anni- hilated. So it is well for the Reader to bear this in mind whenever he or she reads any scripture in the Old or UNJUST STEWARD 211 New Testament, that contains the English word "de- stroy." Read it to mean annihilated or wiped out. c. "Who was accused <>!' wasting his goods," Repre- sents, Bringing Misery and Death into the world. Gen. 8:13-16; II Cor. 11 :3; I Tim. 2:14. Satan (the Serpent was accused in Eden, for bringing sin ami Misery, and Death, upon the first two of God's handywork (Gen. 3:14). And when our Lord was here, he says, he saw Satan Fall (Luke 10:17 18 . and he with his angels was "cast down t<> Hell" (tartaros) the Lower condition of men. 1 1 Pet. '_' :4. d. "Said, how is ii I hear this of thee." Represents, the Death of Abel, whose Blood cried to God from the ground. Gen. 3:14; 4:3 11 ; II. I. 11 :4; Rev. 11 18 The first apparent result of the "waste of Goods" was manifested in the death of Abel. No doubt, the earth yielded her full productions, np to this very date. And until then, when Adam cultivated the ground, it yielded "an hundred fold." Then, after this murder, the Earth itself became blighted (Cursed for man's sake . Gen. 8:2] ; fsa. 24:4-6. e. "Give an account of thy Stewardship," Represents, Satan falling from Heaven to the Earth, fsa. 13:9-10; 14:ir»-17: :U:4-6. Here Divine Justice required the Serpent (Satan formerly Lucifer) to relinquish his Stewardship for his abuse of Power, by assuming human in the Brute form of a Serpent. To this day his manifestations air mental brutish manifestations, upon the minds of men, through trickery, jugglery, witchcraft and Spiritual Scenes, and all manner of deceitfulness of Sin. under the cover of darkness. Men and Women bewitched by this delusion, "love darkness rather than light" John 3:19-20) unto this day.' f. "Thou shalt no longer be Steward." Represents, the fall of Satan below the level of the hasest of men. Bze. •S2:7-9; Luke 10:18: John 12:31. Here Lucifer was reduced — "east down to earth." to operate only upon the minds of the fallen Race, as ap- pears today in Psychology. Hypnotism. Telepathy, and in all churchanity that is not superceded by Christianity, and the Love of Cod. shed abroad freely in the heart, to overcome the Evil one. g. "What shall 1 do, to beg I am ashamed." Represents, 212 UNJUST STEWARD Satan's condition under "chains of darkness." Luke 21:26; John 14: 30:16:11. I fnder Satan 's failure to compete with God, he set about to devise some other plan for a livelihood. In his fall he was not deprived of his intelligence, nor his ability to do evil, or even good. He is no fool, nor ignoramus. Oft times lie appears as an "Angel of Light" (II Cor. 11: 13-15). Hence it stands us all to beware of his intrigues and treachery. h. "I am resolved what to do." Represents, the disposi- tion of Angels to mingle with men. Job 34:13-18; Acts 7 :53 ; 26 :18. In the very earliest history of Mankind, God sent Lu- cifer's Angels to earth in order to repair the evil that their Leader had done. Instead of helping the Race out of Sin, they entered into a Conspiracy with their leader, and thus made matters worse than he did. So God de- stroyed the angel progeny from the face of the Earth (Gen. 6:5-7) on this account. i. "When I am put out of the Stewardship," Repre- sents, Satan and his Angels deposed bv the Flood. Gen. 6:1-8: John 14:30. The Flood ended the "disposition" or permit of the Angels to uplift man. Since the Flood, the fallen Angels have nothing to do in the way of bettering man's condi- tion. They are "under chains of darkness" until the judg- ment of the Resurrection day. But the effects of their work and destruction to do evil ceased not. When God interposed with a Plan to Restore the fallen Angels, and especially Fallen Man. he made it known first to Satan (Gen. 3:14-15). second to Abraham, and then to Abraham's descendants through Moses: and then, gave his chosen people Israel, his Laws and Statutes through the Priesthood of Aaron, as a Mediator. Hence this disposi- tion of Angels (Acts 7 :53), was to continue until the Res- urrection of all the dead Race, and the Restitution of all things, spoken of by all the Holy Prophets since the world began. Acts 3:21." j. "They may receive me into their houses." Repre- sents, Satan's method of entering and controling Re- ligious organizations' "houses" and Secret Societies, and the world's Governments. Lev. 17:7: Psa. 106:37; T Cor. 10:20. Here we clearly see Satan losing his job, and falling UNJUST STEWARD 213 to below the level of the fallen Race. Satan a1 once con- ceived the plan to organize Society, religiously and other- wise, and appear to them as an Angel of Light, and a good fellow helper. God all the while, permitting- him to do so, that in the end, God through Chrisl and his ( Ihurch, destroy all the works of Satan, and possibly destroy him. When this is accomplished, it will secure to God Ever lasting Glory, and secure Eternal Blessings to "wl i- soever will " obej of t he Race. To accomplish this greal work, God is "calling out (now) of the Gentiles a people for his name." A people who in the Resurrection time, is to "be like him" in dirine aature or constitution, to assist him in this work, when this Dispensation changes again. Satan having assisted in organizing, Nations. Societies. Churche* called), etc., and all the while appearing as an Angel of Light, and to them all. he is welcomed, as the Prince and Ruler of this evil world. John 14:30; Bph. 2:2. k. "He (Satan) .'ailed all of his Lord's (Divine Jus- tice) debtors," Represents, all his Lord's debtors "his Angels;" and ordered them to settle with him, now in this life. II Kings 4:7; Matt. 18:22; Gal. 5:3 I Note: Unit this order comes from Satan the Qnjusl st,. ward- "the Prince of this World" John 12:31; 14: 30; 16:11). Though Satan is the Prince of this world, he is also at the same time, the Steward of God his .Maker (Job 2:1-7), and so is made overseer of his Blaster's Pos- sessions. Satan is under Divine Justice direct, who is God's Representative to Earth's Court. Hence any Debts that were contracted by Ins Master's Subjects, were owing to the Master, and not to the steward. I'.nt a Steward in Bible Times, had full control of his Lord's . Death is a rest to the Mind also, hence is a blessing. Therefore, then, men will be wiser than Fallen Angels, so Paul says, "they shall Judge" — (sit in judgment) the Angels. I Cor. 6 :3. t. "Than the Children of light." Represents, in this, that the fallen Angels have totally failed in their effort to help the fallen Race. Gen. 6:2-13; II Pet. 2:4-18; Jude 6-10. Hence, Fallen Angels failed in Wisdom, in regard to their duty to the Race of mankind. It appears, that the fallen Angels have totally failed in helping mankind, but very successful in leading mankind into "all conceivable- tiess of Sin." Job 15:35; Isa. 59:4-8; Rom. 7:7-8. U. "Make yourselves friends of the Mammon of unright- eousness," Represents, God as instructing his followers to be friendly to Rich men. Prov. 18:23-24; 27:17; Matt. 11 :19. The application is: that the Lord's people should show the spirit of kindness to all, even to the miserly man. v. "That when ye fail, they may receive you." Repre- sents, Rich men's favor can be obtained by our friendli- ness to them. Prov. 14:20; 19:4; Matt. 10:41-42. This implies, that our riches if we have any, most al- ways fail, and by friendliness to riches or rich men, when ours fail, they will share with our poverty. This teaching of our Lord shows, that he did not consider riches as sin- ful. And every child who loves God, should secure as much of riches as possible righteously, and then it will not be unrighteous Mammon. w. ' " Into everlasting habitations, ' ' Represent, the wealth of the world will be shared with the Righteous Everlast- UNJUST STEWARD 217 ingly, in the Resurrection Dispensation. Prov. 3 :33 ; 1 Gor. 3:8-15; Eph. 3:8. When the world's Billions <>!' people Bre resurrected and they from every and each A.ge, and Generation st ri\ <• to gel "their former estate," and holdings; their Rich men, and their Poor men will struggle for their Legal righl they lefl when they passed from this life. This will produce a Race War, that will bring on the "great time of trouble" (between Capital and Labor), such as never was. since there was a Nation, even to that same time i when the Race are all out of their grave, ami seeking their Homestead ). and "at that time, thy people ("of the Resurrects f the Just" Dan. 12:1; Acts 13:38-39; 24.1;"); Kom. 2:13; 3:26) shall be delivered, every one that shall be found written — in the book" — not the Book of Moses, nor the Book of Life, nor of the Lamb. Hut a Book of Justification Special Book found anion-,' "The hooks," which will contain the Three (lasses of the three Covenants (Law. Grace and N-w . Dan. 12:1-2 , Then the Angels, will receive the Redeemed into Everlasting Lite " Everlasting- Habitations. ' ' X. "He that is not faithful, in that whieh is another man's." Represents, that we are Trusted as Cod's Stew- ards, and must return our Trust fundi "whieh are an- other's," to him; with an itemized Statement. Bence we have great Responsibilities. Prov. 18:17; 25:13; Luke 12: 42; 1 Cor. 4:1. We are all Stewards of Cod's Mysteries and Merei.-s. and not Heirs yet. They are not our Own. They are not Gifts. Loans only. The same with our Worldly Posses- sions, they must all be returned and accounted for, to the Lord God, our Merciful Father. y. "Who shall give yon. that whieh is your own?" Rep- resents, We can claim our Reward, if we are honest enough ami can handle another man's Share wisely and not selfishly. We shall fail in our blessings promised us under the Abrahamic Covenant (Gen. 12:3). if we fail to wisely use our Stewardship. And if we fail thus, in the Resurrection age. we will be cut off in the second Death. Matt. 25:46; Rev. 20:13-15. 218 RIGH MAN AND LAZARUS 23. THE PARABLE OF THE RICH MAN AND LAZ- ARUS. Luke 16 :19-31. Glossary. The Scene of this Parable is laid in this Dispensation, including the Resurrection of the Dead. Setting forth the Doctrine of Death and the Resurrection, or this life and the Lite to Come, with the River of the death Condition of Unconsciousness running between. All the Race are Buried in this River, and forgotten except by God, who lias their names written in the Look of the Life of the Race. This is another Book among the Books, which con- tains the Larger portion of the dead Race. a. "There was a certain Rich man," Represents, the High Priesthood of Israel's Government. Ex. 28:2-43; Num. 35:25; lleb. 4:15; Rev. 18:16. This Parable is different from other parables of our Lord's teachings, and not in any way connected, so that many think it not genuine. But it sets forth some doc- trines surely connected with the Plan of God in the Fall and Rescue of the Race ; that it becomes a safe basis for reasoning, if properly understood. When properly un- derstood, it sets at naught, many errors given to it. The expression. "There was a certain rich man" and "a cer- tain beggar," shows the fact, that this parable, like many others, were drawn from persons or classes of persons, in the Scriptures. Whether true or untrue, it gives us some Vital Facts concerning the dead state. In this Light, how- descriptive of the High Priesthood, and the Jewish Gov- ernment, under God's Special favors. This Parable, like all other Parables, is Literal and its meaning all literal ; or. it is all Figurative, and its mean- ing all Figurative. Yet, it may be part Literal, and part Figurative ; and its meaning part Literal and part Figura- tive, but it is not so stated. Nevertheless, it is all Real, and Truthful in Facts. For all parables are things said, and something else is the meaning. It would not be a Parable if such was not the case. Hence, here we think the "certain man" is the Priesthood meant, of Israel, and represents the Government of their Nation — A Theocratic Government. b. "Who was clothed in purple and fine linen," Repre- RICH MAN AND LAZARUS 219 sents, the Special Blessings and Favors by the Clothes of 1 rirsts and Nation. Ex. 39:1-5; Lev. L6:4j Rev. Lev This Priesthood was clothed in Purple and line linen. It was "for Glory and for Beauty" (Ex. 28:2-4:), and Represented their Special promised Blessings, thai oilier nations did not have. They are Types of the Promised Blessings, the Lord's Consecrated (the I 'riesi hood Wciv consecrated— Lev. 8:1-30) people will get in this life. Promises in this life, and Blessings in the next Lite. And these Promises are ours today, If we are devoted to the Lord's teahings in the New Testament [covenanl Scrip tnres. This Covenanl is the Grace Covenanl that Paul speaks of so many times in t he Hebrews ; improperly t rans l.i led " New," when it should be "Grace." Paul in Heb. 8; 7-13, refers to Hie Covenant that will he applied to the ('ailed out (ones) of the Gentiles (by the Apsotle James, Acts 15:14-16) and the Covenant that will be applied to "Israel and Judah" in the resurrection times, and to be "written in their hearts and minds"; so after then, they will need no Mediators. Then. Christ Head and Body, and Aaron through Moses, will become the "Advoates" to them of the New Covenanl (Heb. 8:8-13), which is to he applied to the world of Mankind in that Age. c. "Ami fared sumptously every day." Represents, Earthly and Spiritual Law blessings. Psa. 1 :1 ; 65 :4 ; .las. 1:12; Rev. 14:13. And this Priesthood Nation, enjoyed Special Kavors all down their history. Tine, at times they were denied these blessings, because of their Sins of Idolatry, hut their Blessings returned to them when they reformed, and. finally they ceased to reform, and God gave them over to their enemies, until their nation went down, and was carried to Babylon in hOh B. 0. And they were destroyed — wiped out as a people in 70 A. I). These Blessings were God's Laws ami their Earthly Agricultural products. d. "And there was a certain beggar," Represents, in like manner Publicans and Sinners — Gentile Governments, ■ 27:1!); I Sam. 2:6-8; Matt. 9:10. This "Certain Beggar" is the Gentile Governments, represented in the Edomites, Philistines, Assyrians and Babylonians. They were all Idolaters. They more or less worshiped Reptiles and creeping things, of the smaller kinds. They lounged in filth and disorders. These brought on Leprosy, and many other contagious diseases, 220 RICH MAN AND LAZARUS and generally these fell among the poor classes, that made Leprosy a national pest. e. "Which was laid at his gate, full of sores." Repre- sents, Leprosy — the worst disease known. Isa. 1:6; Matt. 8 :3 ; Rev. 16 til. The Nations were lying at the Gate of Mercy (the back gate) all the years the Israelites were a Nation "faring sumptuously every day" (year), to A. D. 70 (Gen. 22:17; 24:60). and as it says "full of sores," as well as Poverty stricken, and Paralyzed. f. "Desiring to be fed with the Crumbs," Represents, These sick and poverty stricken Gentiles, desiring the least blessings from the wealthy and Prosperous Jews. Ex. 16:32; Matt. 15:26-27; 25:37. God's table is always overflowing with blessings. And until our Lord's time, they were for the Israelites only, yet those blessings, were not to be wasted. And still the Israelites, did continually waste God's special Favors. Threw them out of their back "Gate," as Garbage, that puzzled their City Police, to know what to do with the waste. So they encouraged the Dogs, and their poor "neighbors" to come and help themselves. The Gentiles (Dogs) were entitled to as many, yea all of these bleiw- ings that the Jews wasted (crumbs), and they secured all they could. They are represented by Lazarus (from Lazav — Latin)— A person infected with any nauseous dis- ease. He being without hinderance at the back Gate (where the wastes always accumulate) to get the best of t lie wastage. Hungry dogs are always around such places to get their meals — the Low and Half Bred Jews. These dogs repre- sent the Publicans and Samaritans, and by the Jew they were considered but little better than Heathen or dogs. Publicans and Samaritans, though Israelite, on account of their Poverty and Occupation, were on a par with Gentiles. Matt.* 15 :21-28. g. "Which fell from the Rich man's table." Represents, the overflow of God's Blessings to Israel. Gen. 48:15; Ex. 25:28; Eze. 44:16. The Gentiles had no Blessings especially promised them. They had to get their living by the Sweat of their Brow from this sin "cursed ground" (Gen. 3:17), hence could not claim any, yet they had the same privilege to the Blessings, the Jews "cast away" or "let fall from their RICH MAN AND LAZARUS M Table" as the dogs and cats have from the garbage wastes of any man's table. Hence at this "Gate" the dog and the beggar, met on a common level as one and the same individual. "Moreover the dogs licked his sores.'' which shows that the Samaritans were always ready to give as- sistance to all in distress. Luke L0:33-34. h. "The dogs came and licked his sores." Represents, Benevolence by any who would do good. Ex. 22:81; Matt. 15:27; John 4:9. The -lews considered the 1'nblicans and Samanlans (though of their own blood) greal sinners. While these sinners were always willing to do the Israelites a favor; and glad to get any of ( Jo. I's Blessings thai the Israelites wasted. Here is a i al lesson for all of US as the Lord's followers. But in many cases the reverse of this obtain*?. i. "It came to pass that the beggar died." Represents, the Gentiles' condition of Poverty ended. Rom. 5:6; ILL. 11 :L{; Rev. 14:13. And the due time had come, in God's Plan, when the Israelites' "iniquity was full," and La/arus died to this condition of poverty. For there was no more garbage found at the "Rich man's gate." He had gone and Poor Laxanis and the dogs knew not where. 'Phis kind of living for them was no more. Lazarus' "sores" needed no more "licking," for he was dead and gone not buried as the "Rich man " was. j. "And was carried to Abraham's Bosom." Represents, now the Gentiles are translated into God's favor. Isa. 51:1-2: Matt. 3:9; Jas. 2 :21. Lazarus was carried by Angels to Abraham's old home that the Rich man had vacated by his "death and hurial." This was Abraham's Bosom. Lazarus did not die "nor was carried" in the manner, that common Theology teaches, for a dead man would not he of any use to Abra ham or even to God. Lie would have been a dead weight in Abraham's Bosom. We do not seek to iernore any plain statement of the Bible, but we do seek to know and understand its true meaning. Remembering, this is a Parable; and must be understood, as other Parables are understood. Our Lord Explained The Sower (Matt. 13:18-231. The Wheat and Tares (Matt. 13:36-43), The Draw Net (Matt. 13:49-51). We have tried to follow our Lord's rule. The Gentiles now come into God 's Favor as a whole, but thus, under the 222 RICH MAN AND LAZARUS New Testament in Jesus' Blood — Free Grace Covenant. The Gentiles must lay hold of these Blessings hy Re- pentance and Faith, and then Consecrate the Soul unto Death (until the Soul dies — Rom. 12:1), in order to secure the "Favor" of God in the Resurrection Life. And at the same time, the obedient Jew is to secure his "Favors" that are "left behind" for him, in the same way. Hence, hut few Jews of this day are drawn by God 's Spirit, into the Gentile Banquet House. The Gentiles and the Jews as a body do already receive or have a fore-desire of and will, in God's due time, be admitted together to the Rich Man's Table. k. "The Rich Man died also," Represents, the Israelites as having lost their "Favor" of God, at the same time the Gentiles got the "Favor." Lev. 26:21-24; Rom. 11:15; Jas. 5:1. The Rich Man and Lazarus "died" at the same time, and thus show a changed conditon similarly to both indi- viduals — Nations. 1. "And was buried." Represents, the Israelites "cut off," and the "Gentiles come in." Lev. 26:14-18; Joel 1:8-10; Luke 15:13-14. And the Rich Man "was buried" in the ground, but the Poor Man was "carried to Abraham's Bosom." This im- plies, the Jewish Government disappearing in A. D. 70, and has not yet been resurrected. But is lying in Hades — Hell, still, waiting for Gabriel's Trumpet. m. "In hell he lifted up his eyes, being in torment." Represents, anguish, in the Lost Favored condition. Eccle. 0:5: Matt. 22:32; I John 4:1 8. "Tn hell he lifted up his Eyes. Being in Torment." How impressively Significant. Their Kingdom Cast Off by God their King, And yet their High Priesthood to this day. are trying to "Lift up their Eyes, being in Torment. " And will be "in Torment" until their "Seven Times" punishment is completed, which, most likely commenced when their Nation was destroyed or rather "Carried away" bv the King of Babvlon B. C. 606. Lev. 26 :18-26 ; Matt. 1 :17. "Hell" here, as in other places, means the dead State; the Penalty of the Adamic Condemnation. It is from the Greek word Hades, and is the same as Sheol, in the Re- vised Old Testament. It is Translated ten times Hades in the New Testament, and means the Adamic or First RICH MAN AND LAZARUS 223 death. And "Hell" is there Translated eleven times Gehenna, and means the Second death. Ami One time in II Pet. 2:4, it is Translated from Tartaros, and means "Oas1 them down to (not into) Hell." Peter here refers i<> the Angels who Sinned before the Mood. Angels' pnn- ishmenl for sins was not Death {Hades), i«iit "Bonds In Chains of Darkness." It was "down to," not into Death. But they will be relieved from that condition in the "Judgmenl of the Greal Day" as Peter and Jude says. It will not be so with the Race of Men. Their punish- ment is death Hades. It is for Adamic Transgressions, and in the next Life I if disobedient still). Man's punish- ment will then be Gehenna the Second Death ou1 off from Life Forever (Matt. 25:46. See Emphatic Diaglott). .Man was made hy his ( 'reator to live Two Lives, and made Liable to Two Deaths. The First life is from the Greek word Psucht , in the New Testament, and from the Hebrew word Chai in the old Testament. And the Second Life is from the Greek word Zoe, in the New Testament, and it has no equivalenl word in the old Testament. For the Second Life was not yet Revealed, was only hinted at by Moses ami t he Prophets. The future or resurrection Life, was not revealed to Israel, only Shadowed unto them, in their Tabernacle Ceremonies and Law Covenants. It was brought to Lighl by our Lord I II Tim. 1 :10); And we are admonished to "Seek" the Second Phase of this IvVvela t ions I Rom. 2:7 , The First Phas< — Psuch( life, is secured to the vast ma- jority of the Race, by our Lord's Resurrection, who also will raise the Race, when Gabriel blows his Horn. While the Second Phase is secured in the Resurrection hy previ- ous Consecration (Rom. 12:1). The Psuchi life is the Race's First life, and it a condemned life, and ends in Death. This Death cannot be escaped by any One. nor by any course of living, or Pennance. Ft is inevitable to all. The Righteous man must die as well as the Wicked one. In "Adam all die" (I Cor. 15:21-22). But the Zot Life. is the Life after the Resurrection (John 5:28-29). And its duration is Everlasting on a Probationary or Trial Basis. This Future Life, all get without asking for it; it is now assured to all by Jesus Christ's Resurrection, and Ins Atonement, and it is to last a thousand years, under a Fail- and Impartial Trial. Perhaps a few Incorrigible 224 RICH MAN AND LAZARUS ones, will not live out their allotted time, and die the Sec- ond Death, when only one hundred years old (Isa. 65: 20). The Future Life is an Everlasting or Eternal Life, while this Present life is only a Transitory or Mortal one. We come into the present by natural Birth, without any precedence, hut we come into the next Life hy Resurrec- tion, with this life for a precedence. Then, by obedience we live Forever; or by disobedience, we die, and are then, dead Forever. Death Typified by the Jordan River in Palestine, lies between these Two Lives. This death River is called "the Valley and Shadow of Death." It is as a sleep for a night, and. it is called a "sleep" by our Lord and his Apostles. This Idea of Death, is especially ob- served since Jesus paid the Ransom. And the Redemp- tion is the Resurrection. n. "See Abraham, and Lazarus in his bosom." Repre- sents, their consciousness of their changed condition. Josh. 24:2-4: Acts 3:25; Gal. 3:8. This illustration shows that the Israelites, and their descendants did not die — as the Parable seems to show — but their Kingdom and its Sacrificial Ceremonies died. And the Gentile Governments, are the governments that God is Blessing, while He is taking out from them an obedient people hearing his name, called "the Church," whose names are recorded in Heaven — the third Heaven that Paul says he was caught up to. II Cor. 12:2-4. o. "Father Abraham have mercy on me." Represents, the Scribes (writers of the Law), Priests (teachers), and Pharisees (the doers), will repent sometime. Psa. 57:3; Prov. 16:6; Hos. 4:1. This Lamentable cry of the Jews for eighteen hundred years has been. "Father Abraham, have mercy on us." Travelers to Jerusalem say. the Jews are almost daily seen about the Ruined Walls of their deserted Temple, lamenting their Misery and Punishment. But thank God that their "Seven times Punishment" is nearlv over. Isa. 40 :l-2. p. "Send Lazarus, that he may dip the tip of his finger in Mater." Represents, that the Jews will then, take any favor of a Gentile. Amos 8:11-12; Luke 15:18-19; Eph. 2 ;12-13. Send Lazarus, etc.. shows, that the time was to come, and, will come when they all will cry to Abraham as their RICH MAN AND LAZARUS father (Matt. 3:7-9). And thai time seems to be near at hand. If so, then Abraham will soon arise from death, q. "And cool my tongue ; I .nil tormented in this flame." Represents, very forcibly, the preaenl con. lit ion of the dews. Heb. 11 :37; Rev. 9:5; 20:10. Their cries today are still dimly heard, and their tongue (language) is nearly extinguished ; being now "parched" nearly eighteen hundred years in this tormenting Flame. r. "Abraham said. Son. remember thou hadsl thy good things," Represents, meditation and remorse <>n their part. Deut. 5:15; I am. 5:2; Isa. 43:26. Abraham said, etc., seems to say to us, thai all we can do, as the representatives of God's blessings to them; is to say, "Remember." And to treat these Afflicted Sons of Abraham, with Pity and Holy respect, knowing from the Scriptures, thai God's wrath will not continue much longer against them. Bu1 we Bhould Rejoice, that they are not in Conscious Torment, while they are "asleep" in Death, waiting the Lord 's. Return, and the Resurrection of the dead. Oh! the horrible thought, that God is Roasting them. and all others (except a few), in a furnace of eternal Pi This is the deception (deceiveableness of sin), of the dark Ages; instigated by Satan, and wilfully Evil men. Such sentiments are unworthy of the belief of intelligent men. It is dishonoring the Scriptures, and, Blaspheming God, who it is claimed by some, is the author, ami Executor nf such Diabolical Horrors. Away with such "Doctrine of Devils." T Tim. 4:1. s. "And likewise Lazarus Ins evil things." Represents, Meditation mi the Gentiles' Future. Eze. 29:16; Malt. 3: 5; Heb. 10:32. We ouirht to rejoice that God has cut the Israelites off for a season, that the Gentiles, including us. may come in and enjoy "the Feast of Fat things." And rejoice with willing hearts, and at once accept the Invitation, to be- come, if we can "partakers of His Divine Nature." t. "Now he is comforted, and thou art tormented." Rep- resents, present condition of Jews and Gentiles. Psa. 119 : 50 : Jer. 31 :15 ; Rev. 9 :5. We ought also to rejoice that their "Torment," will be like "Refiner's Fire," that it will "refine" the whole Jewish Race; so in their Resurrection, they will he more 226 RICH MAN AND LAZARUS than willing to return, yea, more than anxious, to serve the Lord God always thereafter. u. "Between us and yon a great Gulf is fixed," Repre- sents, God 's Plan of the Ages. Isa. 59 :2 ; Acts 3 :19 ; Rom. 11:27; Eph. 1:10; 2:7. That Great Gulf is Fixed in God's Foreknowledge and Plan, between the Jews and Gentiles, and is in evidence yet more than ever hefore. For, no devout Jew ever crosses it to accept the Religion of Jesus Christ their Elder Brother, nor a Gentile any more crosses the same Gulf to accept the Jewish (present) Religion, v. "So we cannot pass it to you, nor you to us," Repre- sents, The "Times of the Gentiles" are fixed and the "Seven Times punishment" also of the Jews. Isa. 55:10- 11; 14:24; Acts 5:39. God hy Moses told the Jewish people, that for their Sins he would Punish them "Seven times" for their Sins. He told it to them four times over, in the same discourse to them (Lev. 26:18, 21, 24, 28). And our Lord told them when he was here, that their Nation — "Jerusalem shall he trodden down of the Gentiles, until the Times of the Gentiles be fulfilled" (Luke 21 :24). God holds the Reins of Governments in his own hands, and will perform his wondrous works in his "Due Times." w. "Therefore send him to my father's house." Repre- sents, The former twelve Tribes — then, in our Lord's time, the Two, Judah and Benjamin. Eze. 2:5; 17:12; John 14:2. Send him to my Father's House (Kingdom), etc., seems to imply, that the Lost Tribes are in a better condition, than Judah and Benjamin. These were then, scattered among all Heathen nations, and as they then, were indus- trious and frugal in their habits and savings, so they got along well with their heathen Neighbors. But the Ten Tribes today are all in Hades — Lost. x. "That he may testifv to my five brethren," Repre- sents, The Ten Lost Tribes. II Sam. 19 :43 ; I Kings 14 :1- 18: Eze. 37:11. The Ten Tribes (Five brethren) implies, that they of themselves, hold no claim on God's promises, and are en- tirely "Buried." and their Identity long ago has disap- peared. Hence, the impropriety of the present requests, and efforts to have them to return or accept the Christ, religion, and the Impassibility of the "Gulf." RICH MAN AND LAZARUS 227 y. "Abraham said. Ie1 them hear Moses and the Proph- ets." Represents, the Law and Testimony (Old Testa in. -lit Law Covenant >. Deut. I :10; Isa 34 :1 ; Acta 3:25 26 These words of Chrisl Jesus, "let them hear Moses and the Prophets," imply that Abraham knew nothing abonl Moses and tin- Prophets' teachings, for their teachings were not given to the world until centuries after his time. Hence our Lord desired thai his bearers should know that there were to be a Resurrection of all the dead, when these things will I"' accomplished, and these Tribes represented by the Five Brethren the Ten Tribes, who are in Hades Hell. After their Resurrection, they can be reasonably appealed to. z. "lie said nay: but If one went from (lie dead they will repent." Represents, they will hear then, when risen. and repent. Rsa. 88:10-12: Bccle. 9:4-10; Isa. 26:19. The "Rich Man said, "if one went from the dead, then, they would Repent." Abraham said. If they will not hear Moses, neither will they hear if one arose from the dead. implies, some will not hear the Gospel, when it is preached in that age. For. the words of Moses and the Prophets will be proclaimed throughout the Millennium. Bui after the "Resurrection, when the Everlasting Gospel of the Kingdom is preached to them (all Israel, and all others), like the "Men of Xinevah" they will Floek to "the High- way of Holiness" with one "consent" (Isa. 35:8; Jonah 3:5-10; Zech. 3:9). So then, all will speak the one Lan- guage, and there will be only One Lord. One Faith (in God's fulfillment of their "Resurrection L and One Baptism (baptized into the Death and Resurrection, that Our Lord was baptized with), and "the Kingdoms of this world (age) will then, become the Kingdoms of our Lord God and his Christ" (Rev. 11 A5). "And it shall come to pass in the (these) last days that the Mountain of the Lord's house (the Kingdom of God) shall he established in the top of the Mountains (above them, where the Hieh Palling — Divine Class will be), and shall he exalted above the Hills (Mt. Moriah — Israel), and all nations (all others) shall flow into it." Isa. 2:2. 228 PLOWING OR FEEDING SERVANT 24. THE PARABLE OF THE PLOWING OR FEEDING SERVANT. Luke 17 :7-10. Glossary. The scene of this Parable is laid in this, the Gentile Dispensation. It sets forth the Doctrine of Domineering Pride. Selfishness, and Lording over God's Heritage, which is the Equal Rights to all men, whether Black or White, Rich or Poor, or Bond or Free — "In the pursuit of Life, Liberty, and Happiness" — Equal Suffrage and the Suppression of all Business that interferes with wealth, Health and Free Thought, Speech, and action that does not intercept Equal Rights to all. a. "Which (Disciple) of you," Represents, the Apostles or of anv Servant of our Lord since. Joel 2 :29 ; Matt. 25:19; Rev. 1:1. This teaches the Doctrine of Servitude, in this life, and the receiving and enjoying the fruits of our labors, and then the Rewards in the Resurrection Life. Our Lord gave the parable to illustrate Forgiveness and Faith, that genders Love and pure Sentiment, towards our fellows who have committed trespass against us. and they repent of the same, and ask us to forgive them. And if we have genuine Faith in the penitent one, we would be able tc work miracles, even in this life. A Faith that is enjoyed only by the Faith-ful. But miraculous power will be restored in the Resurrec- tion age no doubt, to some at least, who then will be still Faithful. The thought is: that there will be some Sick- ness and many Accidents, and a large amount of food needed, in the Earliest part of that Age. These will be unavoidable necessities and Calamities (Luke 13:2-5). And these all will be Miraculously Fed, Cured, and Raised to Life, in order to escape the Second Death over which it hath no Power (Rev. 20:6). Second Death is the Penalty (wages) for Second sins, which only can be com- mitted in the Life to Come. All sins of this present life are paid for in the Adamic or First Death (Rom. 6:23; 5:12). The Penalty is paid when we die, Christ's Resur- rection then will Redeem it in our Resurrection. b. "Having a servant plowing or feeding cattle," Rep- resents, Christians serving others with the Truth (Bread of Life) . I Sam. 21 :2 ; Luke 12 :37 ; John 16 :15. PLOWING OR FEEDING SERVANT 229 Here our Lord intimates, that the Disciple or any other servant of his, having other Servants under them, their sinful Nature will control their A. 'lions, so that our sinful Nature will lead us to do to our fellow Servants, what we would not have them to do unto us, If tin- Service was reversed. c. "When he comes from the field," Represents, how Ministers. Deacons, ami Elders, should act toward their Flocks or Servants. I\a. 90:16; Rom. ti:it; ; Rev. 19:6. When he eomes from the field. SUggestS that this "a Servant" has Keen very faithful in the "field," which is the ••World" of mankind (Matt. 13:38), and should be respected and rewarded with hospitality, for the Laborer is wort h v of his hire. d. "Go and sit down at meat," Represents, proper treat lucnt to the heavy laden with work. Dan. 1:12-13; Acts 6:2; Gal. 5:13. Meat is Millennial Pood, and for only the strong in faith, and in works, are capable of diL r <'stiii!_ r the .Meat Q-real Doctrines of the Word of God. A plowman, or a feeder of Cattle, whose muscles are strong, and well de veloped, is able to eat meat. So with the Christian A long service, and strong battles for the Truth, make strong muscles, and ability to digest strong meat of the word. Milk is lighter food, and is fitted or prepared especially for "Babes in Christ." Milk of the Word, when Pure and not adulterated with '•Leaven.' 1 is all sufficient then foi babes, and .Meat of the Word, under a pure Food Law of the Millennial A.ge, will be served by the Faith-Full Servant— Christ (John 13:12-16 . So "thai Servant of this dispensation, who will say evilly in his heart." my Lord delays his Coming (this "time of trou- ble"), and shall smite his fellow Servants (those who are under him, by his own imagination . and to eat and drink with the drunken, etc. (Matt. 24-48-5] . shall be deposed and get his portion witli the Hypocrites, where there is weeping and gnashing of teeth (by snarling and biting dogs). "His Coming in this quotation is accounted spuri- ous by some Bible Translators. e. "Will he not rather say unto him." Represents, Hu- man Sinful Nature, that leads many to want to he Lords. Prov. 21 A ; Rom. 6 :12 ; II Thess. 2 :4. Any person assuming to be "that Servant" is an Im- poster, or Anti-Christ (I John 2:18). There have been 230 PLOWING OR FEEDING SERVANT many imposters in this Age. Beware of them. Some of them appear very humble, and earnest, but self-deceived. And the Spirit of Anti-Christ is in the world, and leading many into their Deceptions. We are admonished by the Apostle (not to shun "these Spirits") but to "try" them, try their Doctrines, and if they are not according to the Scriptures, flee from them. But if any of them are true Spirits of God's Word, Receive them, even if the Doc- trines come from the mouth of wicked men. The Serpent told the Truth to Mother Eve, but he mixed it with a Lie ; saying "thou shalt not surely die" (Gen. 3:4). The Ser- pent's truth is in the fifth verse. And it is true yet. But most Professed Christians believe in the fourth verse. f. But, "make ready that I may sup" (first). Repre- sents, a selfish and a lording spirit. Hos. 13 :1 ; Luke 11:43; John 9:41. Notice the large "I," this spirit of Dogmatism is pre- valent in every department of Life, growing out of Self- Esteem, Hut. our Lord directs our attention to its preva- lence in the Ministry of his Word; serving food to the household of faithful servants. It is Priestcraft. The world has suffered more from this Church Evil than any other source. It has caused bloodshed and misery in every century. Every past Religious Reform starts well, ;iik1 with flying colors, but is soon caught in this Priest- craft — Wind Squall and Capsized. g. "Gird thy self and serve me," (first), Represents, Self Praise, Self Gratification, and Self Pride. I Kings 1 :5-7; Luke 18:14; II Cor. 12:6-8. This authoritative command and desire, grows out of the Faculty of Self Esteem — Pride and Love of the praise of men. Love of Praise, leads so many of our noble Christian men onto the pinnacle of Fame and Christian worth. Then, they take a rash step of Assumed divine Authority; and then, fall, never to rise again. They are so often led unconsciously by the Evil One to issue Edicts of Dogmatism, and Catholicism, etc., claiming to be guided by the Spirit of God. Then, they try to Force their Claims on their Followers. Many a good man has gone down to his grave, disappointed and in Disgrace, h. •Afterwards thou shalt eat and drink," Represents, I am better than thou. Eze. 28:24; Luke 14:11; II Cor. 10:7-8. The Claim is made, that if all would follow mv God PLOWING OR FEEDING SERVANT 281 Given-Claims (presumed), and after I have bad my Sup and Ba1 (my desires supplied), thou mayest come in and cat to your heart's contenl (thai is it' there is anything left). Ohl beware of the Wiles of our every day Ad- versary. i. "Doth he thank a Servant because he obeyed!" Rep- resents, Ingratitude the effects of Sin. Gen. 27 : s L3; I'mv. 30:17; das. :\ £ Our Lord inferred that office Holders as a rule from the deceitful Heart, would not thank their Servant. So the answer to this question is No. Our officers of Church and State are very humble and can how to you jusl before Election, or to the basesl and poorest of men who hold the right of Suffrage, until they are elected, then, after that, "don't know you," ami don't think purposely) to "thank" you. Our Lord thus infers, that sin has such a hold on humanity, that it affects the \. 800 to 1800 under the Rule of the Popes. b. "A judge which feared nol God," Represents Napo- leon Bonaparte, who spurned God. Isa. 3:9; Rom. 1 :28; 8:18. Then if this be true, it is reasonable and historical to believe this Judge who came into this City Rome Rep- resents Napoleon Bonaparte, as that Judge, who called on the Pope, to render an account to himself, rather than to God. Though Napoleon despised Papacy, he at times acknowledged her Influence, for Policy's sake, yel he trusted in military men, and loved his soldiers. He treated well all classes of men and women who would seek his help, and trust him. c. "Neither regarded man," Represents, Napoleon's hatred of Romanism, and Protestantism (organizations of men). Psa. 146:3; Eze. 28:2: Rev. 17:17. Napoleon did not regard Man who stood in the way of his Military Achievements. He considered himself the "Man of Destiny." and was doing the will of Fate. Not knowing it Avas God controlling his actions, and govern- ing his course and successes, as much as God did lead Cyrus in Babylon, to do his will in relieving His People Israel from Babylon (II Chron. 36:22-23). Then as soon as the Land of Israel "had enjoyed her land Sabbaths" (II Chron. 36:21-22; Ezra 1:1-2: 4:3), they returned to 234 THE UNJUST JUDGE their Land, as many of them as would, of all the scat- tered Tribes. A Land Sabbath (rest from farming) was due the land of Canaan every seventh year (Lev. 25:1-7). And a Jubilee Sabbath every Fiftieth year Extra (Lev. 25:8-17). These Jubilee years no doubt were "Rest" years, the Land of Israel never "enjoyed," and were to be made up, while they were "serving in Babylon." Part of the Jubilee Sabbaths were due the Land before their "Cap- tivity," and part became "due" after their Captivity, but all these Extra Sabbath Jubilee years were made up, while they were in captivity. So then, they can return to their Promised Land, in the Resurrection Age, and enlarge their Borders and Pos- sessions (Psa. 2 :8 ; Jer. 3 :19). Hence Palestine and "Jeru- salem must be trodden down of the Gentiles" (Luke 21 :24) till fifty times fifty years have been fulfilled. This will be in 1925 of the Christian Era. Israel never kept any of their Land Jubilee Sabbaths ; for if they had kept any, there would have been some Bible Record of them. The Land Jubilees were a very important event in their life and chronology. Hence we must conclude they never, while in their land, celebrated a perfect Land Jubilee. It was to be Reckoned from the year they entered their Promised Land. Lev. 25:2, 8-28. All Israel were to return in their Jubilee year, to their original Possessions allotted them at the first, when their Land was subdued. Thus: Israel was six years in sub- duing their enemies (Josh. 14:6-13). Four hundred and fifty years under Judges (Acts 13 :20) . Five hundred and thirteen years under Kings, from Saul's first year, to Zedekiah's eleventh year (Jer. 1:3). And six hundred and six years to the beginning of A. D., our Chronology. Then add to this, nineteen hundred and twenty-five years of our chronology to it, and you have the End of "their punishment" or "Gentiles' times." Thus, 6+450+513+ 606+1925=3500 vears. This is equal to Seventy Jubilees of fifty years each— 70X50=3500. Therefore 1925 A. D. will be the year, when the "Land" will have enjoyed her seventieth Jubilee Sabbath (I Chron. 36 :21). "Then, shall ye call upon me— and I will be found of you . . . and I will turn away your Captivity, by bringing you out of your Graves" (Eze. 37:11-14). "And I will gather you (then) from out of all the Nations, where I have scattered you (Jer. 29: THE UNJUST JUDGE 235 12*14). Hence, if this Chronology is correct, according lo tlif Scriptures 1925 A. I), will be the time vrhen all Israelites, who lived before A. D. 70 must arise and Return. They must then be all raised from their Graves (Bze. 37:12, and after then, be gathered from all Lands. where they lived and died and risen again. This hypoth- esis includes the Resurrection soon after, of all the Dead Race, in their "Due Time." And the Israelites by thai Time, or soon thereafter, must subdue their Land again, and be settled therein, and never more be scattered. Dent :;<>:1-10; Jer. :U :35-40. Then probably will begin the "Time of Trouble, such as never was. since there was a Nation (on the earth), even to that same time this, then, present time" Dan. 12:1). The news will he spread then (Rev. 14:6) over the whole earth, for the dead will be Raised, where they have been buried (Bze. ::7:11-14; .John 5:28-29 Then, the Kingdoms of this world (the Resurrection Age) are to become the Kingdoms of our Lord (God) and his Christ, and he shall Reign forever and ever. Rev. 11:15. Also another Prophesy bearing on this Chronology is worthy of notice. The Lord instructed Moses to say until the Children of Israel I Lev. 26:3-13), if they would keep his Statutes, and obey his Commands. He would abun- dantly Bless them. Bui if they would not hearken unto him, he would Punish them seven times more, for their Sins. lie staled the Punishment four times in Verses 18, 21, 24. 28. A Lunar time being three hundred and sixty years. "Seven Times" would be 360 7—2520 years, as the Time of their Punishment. Prom the Scrip- tures in general, they appear to be aboul equivalent in Time; and about equal to the '•Times of the Gentiles." But the 2520 years commencing in the eleventh year of Zedekiah's Reign, when he and the Remnant of all Israel were carried into Babylon by Nebuchadnezzar 606 B. C. Then their Punishment would expire in 1 ! >1 -t A. D. But our Lord says, in Luke 21 :24. that "Jerusalem (Is- rael) should be trodden down of (or by) the Gentiles until the Times of the Gentiles (2520) be fulfilled," which implies that Israel should "be trodden down" (punish), longer than to 1914 ; so most likely to 1925, for the Gen- tiles "times" to expire, making their times equal and parallel to Gentile Times. Yet the reading of the Scriptures (Lev. 26:18-28), some 236 THE UNJUST JUDGE persons think, that each declaration of punishment is additional punishment, which would run the time far into the future. But the signs of the present times imply that the times are near at hand, and this calculation nearly correct. d. "There was a widow in that city,'' Represents, God- fearing Christians then in Rome. Psa. 146:8-9; Isa. 1:17. The widow in this Parable had children it is evident, though not of her own body. They were children of Adoption most likely; and so different from Papacies' Children — Mystical Babylon— the Mother of Harlots. She claimed to be Queen and not a widow (Rev. 17:3-5; 18: 1-7). She claimed her family were her own children. Hence she Personated the True Widow and her Remnant Seed. Rev. 12:5, 16-17. There were a few Christians in Rome and the Creecian Mountains — Huguenots and Waldences — Children of the Woman who bore the Man-Child — the Body of Christ ; and others who were scattered all through Roman Terri- tory; the Lord considered these in his Prophetic Vision, his followers as a Widowed Church without a Husband — the Man-Child who was still into the Wilderness ( Rev. 12:6. 14-16). These will come forth with Jesus Christ as the Head, and his Church as his Body in the Resurrec- tion Age. Then, from his Body — the Widow's Children, a Bride will be taken for him, for the Re-Generation or Perfecting Mankind to a high standard of Human Per- fection, with a Life Lasting Everlastingly. e. "She said avenge me of my Adversary," Represents, these True Children's Appeal to Napoleon, for Religious Toleration. Psa. 94:5-7; Jer. 51:9-11. The Church (Widowed Sons of Adoption — Eph. 1:5) pleaded with Napoleon through the Spirit of God (Rev. 12:10-13). God controlling every move of this Infidel General (Judge), to avenge her (to break the persecuting power of Roman Catholicism, as her Adversary). Napo- leon unconsciously, broke the Power of Papacy over the Consciences of Men. And that power has not been restored to this day. Papacy still holds its power over a few places, but it is only temporary, being subject to the will of the Free Consciences of the People. f. "He would not for a while." Represents, the latter part of the time from 800 to 1799 A. D. — the Millennium of the Anti-Christ. Isa. 47 :7-10 ; Jer. 7 :8-12 ; Rev. 18 :2-3. THE UNJUST JUDGE 237 "He would not for a while." implied that they had been Persecuted for Centuries, so they could not "cry," but now they cry under the Fifth Seal, all through the "Dark Ages" (Rev. 6:9-11). Then their souls were exposed in Vision of the Resurrection, when they will receive their Reward, as well as the final Destruction of those who "Avenged their Blood" on the world of .Man kind. The echo reply comes. "Res1 for a little season (the dear ones the Widowed Church (, till thy fellow- Servants, and Brethren should be killed." God's Plan for the Redemption, requires in this life Persecution and sometimes Death, but full Reward comes in the Ream red ion Life. g. "Rut afterwards he did." Represents, Napoleon fin* ally dethroning the Tope and Ids Civil Power in 17!»!». Han. 11 :16, 36; Jer. :»l :8-9; Rev. 19:2. Napoleon first dethroned the Persecuting Popes, then he destroyed their Papal power. Then the persecutions of Christians ended the Adversary of the Widow was avenged, and it is hoped it will never again he revived. Hid a number of Scriptures strongly imply that it will sometime lie renewed for a "little season" Rev. 6:11; 20:3). This "Adversary was avenged" or broken down in 17!)!). and the "little season" will follow when the Church Union or Confederacy is come to the full, and Iniquity have an end. Isa. 8:12-13; Dan. 9:24; Zech. 3:9-10. h. "Because she troubleth me." Represents, the Church's thousand years of importuning ended. Job 5:6-7; Eccle. 2 :23. History shows tins. Napoleon dethroned the Pope, and destroyed his avenging, because the Pope would not bow. to Him. and acknowledge him Ruler of Italy, and as the God of forces or armies. But. Cod overruled the Actions of both of these Monarchs, in order to carry out his Plan of the Ages — God's Plans or Purposes, all down the ages, in the Redemption of the Fallen Race, and in securing his Blessings to every family, as he promised to Abraham long before, and it will be accomplished after the Resur- rection of the dead to life again. Gen. 12:2-3; 22:16-18. i. "Though I fear not God nor regard Man." Represents, that he (Napoleon) proved the Pope's Claims to divine Authority unfounded. Dan. 11:37-38; Nahum 1:11. Here Napoleon again repeats his Independence over 238 THE UNJUST JUDGE God and Man. How significant is the effrontery of Na- poleon to the Kings and Popes of the World. Rut he unconsciously was doing God's will all the while, j. "Lest by her continued coming she will worry me," Represents, Napoleon had respect for justice, righteous- ness, and truth to this Widow. Isa. 57:20; Dan. 11:44. Her importuning was for Religious Liberty. Her plead- ings proved to him she was right, and Justice required the Freedom of thought, speech and action, the same he regarded for himself, and an excuse for his Rad life, of injustice. These excuses were what made this Judge toward God and mankind so wicked in a general way, so our Lord said he "was unjust." Unjust towards God and man. but just in his actions to this poor Widow. This feeling of Napoleon was the output of Man's nature hefore sin entered his nature in Adam. Will such actions of this had Monarch have no reward for him? Certainly they will, for he is not of the Class who "receive the Grace ( Covenant) of God in vain." They put themselves willingly under Grace, but be did not, hut continually disregarded God and man. When he awakes in the Res- urrection this deed will lead him as a Ruler to follow the example of the Kings of Rahvlon and Ninevah. Dan. 2:47-4«: 3:28-29: 5:10-12; 6:25-28; Jonah 3:6-10. Sometimes men's Actions prove to be right when they intend them simply for selfishness and their own com- fort. This is just exactly the way Napoleon treated true devoted and humble Christians whereever he found them. when he conquered Greece. France and Spain (the hot- test beds of Papacy). Then it was thus, when he planned and marched quickly on Rome, the seat of Papal Power. Then was Papacy Ripe for Destruction, for she now had her Millennium of Anti-Christian Religion. Rut since God is giving her Institutions "a little season" for repent- ance and reformation of her people. Rut the Institution itself, like all other man-made Institutions, must go down sometime, to give way for "the Kingdom of God. and the Kingdom of the Heavens." k. "And the Lord said." Represents, Jesus pointing his hearers to the fact, that this Judge of the future was right in his Judgment, hear ve him. Eze. 2 :8 ; Heb. 11 :32 ; Rev. 10:9. The "Lord" here refers to Jesus who called his Dis- ciples to -the-Truth of Future. Events; how God will still THEJUNJUST JUDGE 239 overrule Evil Men and their Armies to carry out his Purposes. He is the overruling Providence today, [f God overrules Wicked Men's Actions now, how much more will he overrule the People's Actions and thoughts to further his Cause and Distribute his Blessings, then in the Ages to Come. 1. "Hear what the Unjusl Judge Bayeth," Represents, that wicked men generally have many good qualities, ami God makes them use those qualities to say and do, what he wants them to. Job. 22:13 ; fsa. 17 :8 ; John 1 :22. Here we are admonished to observe God's Overruling Providence in the Actions of all men of State and Church. Isa. 45:7; Amos 3:6; Matt. 6:13. m. "Shall not <;od avenge his own Elect?" Represents, God as willing to hear and protect his own Chosen ones. Dent. 32:43; Isa. 1 :24; Rev. fi:10. Here again comes the appeal to us. it' we are his Eloct — his "own Elect." Does he not care for his own Bled I And that too in this life? To he sure, we are his Elect, his "own Elect" in the Resurrection, and when "out from the Dead" Rotherham's translation. We must Consecrate as Living- Sacrifices in this life, to gain an Elect's Reward hereafter. n. "Which cry day and nighl unto him." Represents, (iod's Elected crying and importuning continually. Ex. 2:23 25; 3:9; Jer. 51 :52-56; Matt. 24 :22. Here is the test question; do we cry to him day and night for revenge, and not vengeance 1 or do we try to retaliate — to avenge our enemies who seem to wrong us, when "Vengeance" belongs to God only. Rom. 12:18-21. o. "1 tell you he will avenge them speedily," Represents, their coming deliverance at death and Resurrection. Dent. 11 :15; Zeph. 1 :7 ; 11 Thess. 1 :8-10. Let us love God with all out- hearts, and do good to all men as it lies in our power, and especially to those of the "Household of Faith." faith in the Ransom that pays the death debt of all the Race, and in Redemption to be secured to all, by Jesus Christ's death and Resur- rection (Rom. 5:18; T'Tim. 2:6: Heh. 2:9). So he will in due time avenge us speedily in a Resurrection. p. "Nevertheless when the Son of Man cometh," Rep- resents, Christ Coming to Raise the Dead. Psa. 90:13; 135:14: John 12:15; Rev. 1:7. When Christ the Redeemer Comes, he will Avenge his 240 PHARISEE AND PUBLICAN Own Elect (after the Resurrection), for he cannot gather before, as they are all dead, and must be raised (Matt. 24:31). Then in his second Presence (Parousia) and not until then, can he avenge his own speedily — at once. q. ' ' Then, shall he find Faith on the Earth ? ' ' Represents, No. he will not. When he comes to gather his Elect, they will then all be Avenged. Heb. 2 A ; Luke 12 :37 ; Eph. 4 :9. The question then is, will there be any Faith needed in the Resurrection, after his own Elect is all avenged? The Answer is No. For Paul says, "faith is the sub- stance of Things hoped for" (Heb. 11:1). This "Faith" in this life, is a belief in the Resurrection of all the dead, which Faith was Abraham's Faith when he obeyed God in offering up his son Isaac (Heb. 11:17-18). And it should be our Faith; Faith "which is the substance of things (for Resurrection and avenged of our Adversaries) hoped for" (Heb. 11 :1). Then when the Resurrection will be passed, and all the Dead Raised, Faith in it, the Abrahamic Faith will be Fulfilled (Matt. 5:17-18). But in this Life they (Avengeance, Resurrection and the Own Elect, etc.). are the "Invisible Things" (spoken by Paul Rom. 1 :20). from the (Foundation or) Creation of the World." Now, they must be seen, only by P'aith — "Be- lieve." Hence no faith will be on the Earth, as our Lord Queried. 26. PARABLE OF THE PHARISEE AND PUBLICAN. Luke 18:9-14. Glossary. The scene of this Parable is laid in This, the life of every Praying Person, and sets forth the Doctrine of Self Exaltation and Humility. a. "Two men went up." Represents, two Individuals of God's humble Ones, but having opposite Wills and Dispositions. Job 34:21; Jer. 32:19; Zech. 7:2. These two men (Praying men) our Lord implied rep- resented two Characters and Wills, that can be observed in every prayer meeting or Bible Class. Our Lord gave this illustrated parable, to certain ones of his hearers, see ninth verse, who trusted in themselves and thought themselves more righteous than others. And to show that Adam's Fall affected the whole Race more or less, PHARISEE AND PUBLICAN 241 and Selfishness is the Capital sin of our Wills, s • people are Born in the world with a weaker Character and Disposition than some others. The Btronger inheril their better qualities from their Ancestors. Sometimes it is found back to the third and fourth generations, and then from tlif Fittest, whose traits survive and come out in their descendants. Bui occasionally these Traits run out and disappear in that Time. And all others born into the world are weaker; and this Weakness <>r Infirm- ity in the pasl generations, is more prevalent now and affects more people, than the Stronger Characters. And this is why, and when God's Grace is bo abundant, that where Sin abounds, (.'race doth much more abound, Bays Paul. Rom. 5:20-23 ; 6:1 2. b. "Into the Temple to pray," Represents, this Temple is the presence of God. Psa. 5:2; Jer. 29:12; I Cor. 3:17 The Temple represents the place Of Prayer tO -lews; God had promised to meet them in his Temple, and the Priests offered Public Prayers there for the People. "In the Temple" for the common Jew, was in the Court. Thai is the Outer Court of Herod's Temple. To , is a Spiritual Being and we ran worship him anywhere ''John 4:20-2-10. and God can hear us everywhere. Mol that God is everywhere at the same moment, but he hears by means or instrumentality, when we pray. God has an innumerable Company of Angels, and he has commis- sioned at least one of them to he an attendanl to every humble Christian, to hear ami carry our humble prayers to the throne of Grace, and when they are acceptable to him, the answer comes back by the same Angel ran l>o in but one place at the same time. Bui he being a Spiril Being, lie ran move very rapidly from place to place unseen as the ease requires (John 3:8). "The wind bloweth," should read "the Spirit moveth," to gel the idea Nicodemus got. See the Original Greek. c. "The one a Pharisee." Represents, the Jewish Nation — God's chosen people, and he chose them for their worth and work. Prov. 16:18; Luke 16:15; John 7:4*. This Pharisee was a Righteous Jew. All Jews did count themselves Righteous, and they were under the righteous Laws. This one was considered especially so by our Lord; for the Pharisees as a class, included the Priests. Scribes and many of the Lawyers — explainers of the Laws of Moses. The Pharisees held to the True Doc- 242 PHARISEE AND PUBLICAN trines of the Mosaic Law, as the meaning of the Typical Sacrifices and Services of the Temple. The Pharisee ear- nestly believed in the Resurrection of the dead — A Doc- trine believed, and constantly taught by our Lord himself. And believed arduously by Paul, and it was Paul's glo- rious hope of a Future existence. And Our Lord fully commended the Pharisees for it. Matt. 22:28-32. But our Lord condemned the Pharisees for their Hypoc- ricy, and unbelief in him as the Antitype of those Sacri- fices, and also for their conspiring together to put him to deatli. as an Imposter. But God overruled their actions, and gave them over to Satan. This grave Satan an oppor- tunity unknowingly to do God's will, for the benefit of 1he whole Race. Our Lord's death and Resurrection gave us the proper meaning of those sacrifices, and services in the Temple. Also our Lord condemned their Bigotry in their Prayers. This Pharisee was at heart a bad man, but at the same time, he tried to show God, that he was ;i very good man. Matt, 23:1-7. d. "The other a Publican," Represents, the Gentile Nations — God's neglected People up to this Time. Psa. 7:9; Matt. 9:10; Luke 19:2-4. This "other" man was a very wicked Jew — a sinner. And also considered so, by the Pharisees and Sadducees. The Sadducees was another class of Self-righteous Jews, another class, that was condemned by our Lord, for not believing in the Resurrection, and in joining the Pharisees in putting him to death. Matt. 22:23-29. This Publican no doubt believed in the Resurrection, as far as he understood it, by the teachings of the Law and the Prophets, and by the Pharisees. But. then he was accounted a Sinner, because he was a Tax Collector. A position or duty to the Roman Government to which the Jews were subject at that time; no self-righteous Pharisee would attempt to hold. But our Lord, like the Publican, was of the poor and despised class of society. Jesus considered the Publicans a better class at heart than the Pharisees. Luke 19 :2-10. But our Lord in illustrating the True Methods of approaching and addressing the Throne of Grace, he referred to the two classes, to show the tendency (under the curse) of Earthly Blessings, and the selfishness of the teachings of Satan — the Prince of this Dispensation. Our Lord also inferred, that this selfish condition would PHARISEE AND PUBLICAN Ml not always last. He taughl the people, thai things would be different in the Resurrection A.ge. This Selfishness now perverted, would be a Noble Attribute then, and it would help men to Honor God, and Bless man in Prayer mid Heavenlj Worship. e. "The Pharisee stood and prayed thus with himself," Represents, he trusted in his prosperity of presenl earthly blessings. Jer. 32:17; Matt. 3:8-9; Luke 10:29. The Pharisee with Himself, in his mind and thought, were not on God as his Maker, and Preserver, and his future Benefactor of Future Life Blessings (Gen. 28: 1245), but on his present position in Office, and his standing before men, and especially before this Publican. How w ill this theory hold good, with the Teachers of our Churches and Societies, and Office Holders of our Cities and State, and Governments in the present Day? thou to that" (Matt. 27:4) Do we realize our standing before God, and our Future Life, secured for us by Jesus' Death and Resurrect ion .' Also his Ascension and Future return? And, then, our Resurrection and Eternal Lifel Tins is a personal matter to us all, and we all should be personally interested. God's Blessings come to all the Race, and this appeal is in behalf of all the Race. f. "1 thank thee I am not as other men, extortioners, unjust, etc.," Represents, the sin Cursed Self, and human Nature of us all. Jonah 2:1 ; .Matt. 15:7-8; II Cor. 10:7. He thanked God for his Self-Righteousness, that he was Good (God abundantly prospered him in his Priestly Office), and not like other men. nor like this poor Tax Gatherer, whom he considered an Extortioner, who dis- honestly took tax that he, himself, would not think of doing. No doubt, but the Tax Collector often took what he had no right to. How is it with all officers as a rule today? All up the Line to Bishops and Cabinet Officers of any Government. g. "Or even as this Publican." Represents, Selfishness and Pride in special positions and Trusts. Psa. 10:3; Jer. 11:20; Eze. 35:13. This Principle of conduct applies to God's People Israel, showing - their Sinful nature, and Selfishness. To us the principle is the same. Tf Israel could not please God by their Works in the Law Covenants, how much better are we off in the Grace Covenant? But little every way. 244 PHARISEE AND PUBLICAN h. "I Fast twice a week, ' ' Represents, zealous obedience to the Law Covenant. Isa. 29 :13 ; 58 A ; Luke 5 :33. The Israelites, in their best days, Fasted certain days in certain months (Zech. 7:3-6), for Certain Afflictions, and God had promised relief, if their Fasts would be followed as cheerful Feasts (Zech. 8:19). Their Fastings were to be mingled with their Prayers for Future Bless- ings, the which they have not yet received, but they all died in Hope. Zech. 8 :20-23. But our instructions from our Lord, is to mingle our Watchfulness with our Prayers, that we may die in Faith. The reason for this is, the Israelites were under, the Covenant of Works — Bond Covenant, with Aaron as their Mediator. And the Gentiles (we) are under the Covenant of Grace — -Free Covenant, with Jesus Christ our Mediator. Both Aaron and Christ will be the World's Mediators through Assistants — Priests and Church under the New Covenant of Grace and Law — Faith and Works (Jer. 31 :31 ; Heh. 8:8-12; Jas. 2:17-18). Then these two Class Covenanters — Priests and Church — will have God's Laws "written in their Hearts and Minds," by the Finger of God. So these will need no Mediators, but will be assistant Advocate Mediators. God has promised us that our Prayers will become resurrection Joys and Peace prayers, in his Kingdom (Luke 20:36; Rom. 14:16-17; Heb. 11:35). This Pharisee boasted of more than God required of him. i. "I give Tithes of all I possess." Represents, over obe- dience of what the Law required of him. Dent. 14:28-29; Gal. 3:8; Matt. 23:22. The Pharisee's Sin was not in his Obedience. For, no doubt, he paid all the Tithes the Law required of him — one-tenth of his Income, but he paid (he says more), "of all his Possessions." Perhaps the Publican disobeyed or neglected to pay any Tithes. The Tithes were not com- pulsory, but free will and peace Offering. It was op- tional with them, and a sin if they did not give one-tenth of income on one or more products. They were not judged by these outward doings, but by the Spirit they manifested. God looks at the heart, while man looks at the outward appearance (I Sam. 16:7). We cannot de- ceive God. He cannot be mocked. j. "And the Publican stood afar off," Represents, Hu- PHARISEE AND PUBLICAN M6 mility and Bashful Lear, the traits that prevail in Prayer. Psa. 139:1-5; Col. 3:12; Heb. 4:13. The disposition of tin- Publican, was just the reverse of the Pharisee. The Pharisee was actually Righteous according to tin* Law yes, over-righteous; while the Publican was wicked in the neglect of the Law. bo he was really a "sinner" actually. Self-righteousness is a prevailing sin of today. When our Lord comes to make up his Jewels, and to gather his Bled from the four winds. we shall be surprised, when we shall Bee him gather so many dear ones from outside of the differenl Sects of the present day people (Mai. 3:17; .Matt. 24:31 32 Remem- ber, this selection and gathering will not be this side of the Resurrection. But over there, "When every eye shall see him." We shall see him, and oughl to try to be one of the Elecl (Matt. 26:64). The Publican would not even approach the Altar, his sins condemned him. When he stood up to Tray he had nothing to thank God for. Hut he cried as a sinner for God's Mercy. k. "Would not lilt up so much as his eyes unto heaven," Represents, unworthiness felt by the sinner and the Con secrated one alike. Job > J-J:'_ M »: Prov. 16:19; Jer. 17:9-10. His many sins condemned him. He fell it a duty to pray as the Law required, as well as a privilege to do. This illustrates a Law of our Being, and in line of our needs. It is more natural to pray than otherwise. Cod's creatures are naturally praying creatures. We were made dependable upon him. The Heathen who know not Bod, naturally pray, so they pray to Idols or some imag- inary God. This Publican did know God (being a Jew), dared not so much as to look up toward Heaven, there lore, he prayed more earnestly. So should we. 1. "Hut smote upon his hreast saying," Represents, a proper position when we pray. Prov. 5:21; Col. 3:12; ! Pet. 5:5. And "smote upon his hreast." as if to say, "what a wretch 1 am." What a "sinner I am." When I do serve thee 1 sin against Thee; I am not fit to call upon Thee. The Poet says. "Prayer is the Soul's sincere desire, ut- tered or unexpressed." More times unuttered than ex- pressed. The virtue of Prayer is not in the Mourners' Peneh nor in the bended knees, but in the heart and Soul's yearnings for God's smiles and approbation. We want a good Conscience before God and Man. 246 PHARISEE AND PUBLICAN m. "God be merciful to me a Sinner," Represents, a proper language and spirit when in prayer. Psa. 62:12; Lam. 3 :20 ; Matt. 18 :4. The very sight of the religious Pharisee, and the sound of his voice, made the Publican feel he himself was a great sinner, and unworthy to approach the Altar. This con- dition before God is seldom reached by any of us. Jesus taught his disciples, to pray to God, to "lead us" away irom "temptation" and unto God, and to "deliver us from evil," — the Evil One — Satan — and guide us in the way of Eternal Life. n. "1 tell you, this man," Represents, Jesus' view of sincere prayer, and cites this man as an example. I Sam. 16:7; Psa. 147:11; 1 Pet. 2:2. Our Lord's approbation of this kind of prayer, shows that our Prayers must be short (Luke 11:2), and come from a humble heart. And God's ear is always open to hear a prayer of this kind, from any place or position, by any of his creatures. Heart condition is our need, o. "This man went down to his house justified," Repre- sents, the kind of prayer God approves. Job 25:4; Psa. 18:20; Matt. 11:19. This Man was justified. His prayer covered his actual sins. Sins that he had committed by his own free will. The blood of his Redeemer, Cancelled his Natural Sin, sin of his father Adam. So our Actual sins are covered daily, or as often as we humble ourselves in Prayer. Our Adamic sin, not sins (only one Transgression — eating an Apple), will he cancelled when we are restored to Life in Resurrection, and not before. Because Death is the Pen- alty for that sin, and cannot be fully paid until we go into that Death — Hell — Hades. Jesus died in order to take the Sinners' place in hell — Hades — Death, and then his Father raised him, and thus broke the power of the Grave, that the Race might be brought out in God's Due Time (I Tim. 2 :6 ; I Pet. 5:6). Our Lord says, the Publican was jutified by his humble Prayer. James 2 :21, says, Abraham was justified by Works. In 25th verse, he says, Rahab was Justified by Works. While Paul in Acts 13 :39, says all that Believe are Justified, who could not be by the Works of the Law. The works of the Law of Moses gave Justification only one year; it being a yearly justification, hence was only Typical of the "one sacrifice for all" time Justification— PHARISEE AND PUBLICAN 247 Faith Justification. And in Titus 3:7, he Bays we are Justified Freely by his Grace. In Rom. 5:9, he Bays, we are -Justified by his Blood. In [ Cor. 6 :11, he say, W6 art Justified in the name of the Lord Jesus. Justification is almost the first Blessing in t he < Ihristian's Race ( lourse, and is had all the way to Glory. Justified, is. to be made Bighl in regard to our Sins, with God. Hence these many ways t<> obtain it. sre necessary, p. "Everyone who exaltetb. himself,. shall he abased," .Represents, self-exaltation and esteem as the one gTeat sin of this Dispensation. Job 1 :8j Prov. 22:8; Hoses v :7. There cannot he any exception to this rule. No one can escape tin- Degradation that overtakes the person, who attempts to usurp the Authority of God. Thai is. to steal the "Heritage" of God. Satan the Devil tried it, when he was an Angel of Light, and Fell, never to arise again. God will not be i iked. "Whatsoever a man (or an Angel) soweth, that shall he also reap" Gal. 6:7). This Rule in this Age, will also obtain in the .Mil- lennial Age. q. "And he that humbleth himself shall he exalted." Represents, Humility, the greatesl one Virtue of th< Prov. is Royalty (King* dom). Hence the Special Holy Spirit "the ( 'oinfort it " is given to any one. who will ask for it. and agreeing to Barter or Deal with the Gift, while our Lord is Absent. Our Lord said. "If I go not away the Comforter will not conic," and "If I go away I will send the < lomforter unto you" (John 16:7-12). Hence the Pound means the Holy Spirit Hie Comforter. John 14:26; 16:8 lL'. g. "And said occupy till 1 come," Represents. Witness- ing to His life, death. Resurrection, Return, and Coming Kingdom. Dent. 7:ii: tea. 55:4; Acts 4 :33. "Occupy till 1 come" (again . The Servants, all oughl to have increased their Holdings. Some more and some less, according to the amount intrusted to them. Allowing ten additions, the extent of the Ablesl Servant's Ability. He has before him. Ten Lowers to Use to Comforl and Lift up the Race. First, the Spirit of Wisdom, to Barter with ( I Let. 2:6-7). Second, the Spirit of Knowledge, to Barter (I Cor. 1:5-6). Third, the Spirit of Truth 'Matt. 17: 14-21). Fourth, the Spirit of Love | I Cor. 13:2). Fifth, the Spirit of Healing (the sick, not cripples), Ads .". : 15-16). Sixth, "Miracles by the same Spirit " '1 Cor. 12:18-30). Seventh, the Spirit of Prophecy (Rom. 12: 6-17). Eighth, the Spirit of Discernment (discrimination in judgment of Bible Truths). (I Cor. 14:29-33). Ninth, the Spirit of Tongues (speech), (Acts 2:1-6). Tenth, the Spirit of Interpretation (translation or explaining the meaning of Scripture, on "things to Come"). (II Pet. 1:20-21). In the use of our Natural Faculties, these Spiritual Powers in their various Developments, can he obtained. for increasing our Ability in the Lord's Employ, while he is away. More or less of these Services, are required 252 TEN SERVANTS AND TEN POUNDS of his Servants, in this life, to be more Able to obtain the Talents offered (also Money — Gold), at our next Trial (Judgment) in the Resurrection Life, when we Then will become His "Own Servants." Matt. 25:14. The services in this life are to be individually per- formed. No Community, or Church, or Sect, or Society, or "Confederacy" was countenanced by our Lord in any of his Teachings. "Upon this rock (confession) I will (in the Resurrection) build my Church — Ecclesia," says our Lord to Peter (Matt. 16:18). The idea of a Creed or Sect, or any other religious Compact, is the instigation of the Wicked One. And the premature desires and acts of zealous, careless Christians, are only to help Satan to do God's work before the "Due Time," in His Ecclesia — Church. In these side Issues, we are only spending our Idle Time, perhaps to obtain Experience (Rom. 1:22; Eph. 5:15-18). The Apostles with Paul, taught and wrote against Sects or Confederations. The early Christians tried to Confederate, so as to have "all things common." Hut as the Holy Spirit, and the Apostles were unfavor- able to such, the Institution soon Perished ^Aets 2:44-47). The Church — the Ecclesia, that our Lord and the Apostles spoke of, is not the Church, or Churches, as organized by Papacy, or Protestantism of the present day. These are of Satan. Rev. 2:9; 3:9. But the Church spoken of by Jesus, and his Apostles, was the assembling together of their Disciples, as often as they could at all times, to encourage each other in Brotherly Love ("love the brethren"), and to examine, and discourse together in "searching the Scriptures," and, personally seek to edify, and build each other up in the "most Holy Faith" (Rom. 14:19; I Thess. 5:9-13; Jude. 20). Whenever the True Church is referred to, it is from the Greek word Ecclesia, meaning an Assembly of Christians, where all are free to think and speak forth the Word of Life as this Spirit giveth utterance (Acts 2:4). And after a prayer or hymn, they go out, and that is the End of that Ecclesia — Church. This is the position taken by the writer of this little Book, and he thinks it is the Truth on the Church doctrine of this age. The Real Church Organization of Christ's Kingdom, will be after the Resurrection, and the gathering of his Saints and Elect in that Church (Isa. 65:20-25; Matt. 24:31; 1 Pet. 2:6). To frustrate the Lord's Plan as found in the TEN SERVANTS AND TEN POUNDS 253 Bible, Satan has been urging the Churchanity Plan, all down the Gentile A.ge, and is still at it, but without Spir- itual Success. Bui with wonderful success in the Dumber of Worldly Organizations. h. "lint his citizens bated him, and sent a message say- ing," Represents, those who accept His Resurrection, but not the resurrection of his disciples being mere Pro- fessors. Gal. 2:4; Eph. 2:19; Phil. 3:20; Titus, 2:3. This statemeni no doubt, applies to Professing Christ- ians, professing to be followers of the Lord, but will not be guided by this Holy Spirit (by using the Pound), but want their own way, and follow after Creeds and Denom- inations. Tln-y spurn the idea of a Resurrection of the Soul, and adhere to the false idea of the resurrection of the body, when the Scriptures nowhere say the body (of flesh and hones, etc.), rises, but Bays, God "will give us (my soul) a body, as it pleases him." And "to everj seed (a Divine Seed, a Spiritual Seed, and a Human Seed i his own (or kind of a) body" il Cor. 15:37-38). And they (Churchanity) seek to "lord it over God's Heritage" (Matt. 20:25-28; I Pet. 5:1-4). This class of Citizens (Professors of the Christian Religion) all down the time that our Lord is away (but they claim he is present in their work), while they have been uncon- sciously and ignorantly opposing him. And in the Res arrection, these, as an "Embassy" will appear against our Lord and yet they will he conquered by "Conver- sion" (Lsa. 1 :27 ; Jas. 5 :20). Or be cut off in the Second Death. Acts 3:23. i. "We will not have this man to reign over us." Rep- resents, Our preference lor denominations, srets. etc. Prov. 17:4; John 1:11: 5:38-40; Eph. 1 :1. This condition of mind and feeling is very prevalent in this Dispensation, while our Lord is away; but. in the Resurrection, and His Return, when these come in eon- tact -with the Kingdom, and its King Emanuel, they will repent of this Error in a body — in their Organizations, and Return in a body "in sackcloth and ashes" (Jonah 3:5-9). This case of Ninevah is given by God as a Type of the dark ignorant world, in the Resurrection morn, as to how they will repent and reform and Live, or else Die, and Perish j. "He returned having received the Kingdom." Repre- sents, Our Lord's Presence in the Resurrection morning. 254 TEN SERVANTS AND TEN POUNDS Luke 21:27-28: John 14:3: Acts 15:16; Rev. 5:11-13. Here the scene of this Parable Changes, as our Lord is come from the "Far Country" — Heaven, to Reckon with "his Servants.'' From the time that our Lord went away (Acts 1 :8-ll), until his Return, which is yet in the future, his followers have been Comforted by this Holy Spirit, and serving him to the best of their "Ability." until their death ; all this while waiting for His Return. The class termed "his citizens," who only half served him, are waiting in death also. But they will repent when he really comes. k. "Then he commanded these servants to be called unto him," Represents, his Right to reign when he comes. Isa. 11:11; Jer. 30:10: Eze. 21:27; Matt. 24:31. It seems here inferred, that our Lord's First Work after the Resurrection of all the dead, by himself or by his Father (Acts 2:30-32; 26:8; Hose. 6":2 ; John 6:30), will be to call all who were "his Servants," in this life, and reckon with them of their doings in this life while he was away. 1. "The first said thy Pound has gained Ten Pounds." Represents, the ablest, and perhaps the Best Class in Kingdom Knowledge, of his "Word. Matt. 18 :15 ; I Cor. 9:19-21; Jas. 5:20. When the First Servant was called, he reported that his Pound of Silver (of the Holy Spirit's Influence or Power) had gained for Him Ten Pounds; thus by his Ability and Opportunities he had gained by the "Same Spirit's" Influences Ten other "Gifts." as enumerated above. This great acquirement none have attained to, since the days of the Apostles. This Ability was given to the Apostles as a Special Gift, in order to establish the Truth, that, our Lord had Risen from the Dead. A Truth or Doctrine, that was hard to establish in the minds of those who had known, those who lived in Jesus' time and saw him in the Flesh, but none saw him after his Resurrection. Even his Apostles and other Disciples did not see him any more. But Jesus Miraculously Manifested Himself in Flesh and appeared to a few of them in short intervals. He gave the Gift of Miracles to his First Servants, the Apostles, and very Probably he will bestow on the Last Servants of this Age. the same Gift. Also he gave to his first Servants, and probably is TEN SERVANTS AND TEN POUNDS 255 giving US as his last Servants of this Dispensation a Foretaste a Taste before the Resurrection, of the Bless- ings, Privileges, "and Powers of the World to Come" (Heb. 6:1-6). Bu1 this Ability to perform Miracles, Heal the Sick, Speak with Tongues, and Raise the Dead, etc.. Ceased with the death of the Apostles, bu1 whether these Giftsj or any of them, will return to any of "his Ser- vants," before our Lord's Return and "appearing," is yet to be seen. Manx- ( lonsecrated ( toes who are no doubt his Servants, and are "Trusted" with a Pound of Holy Spirit Power, coming as a "still, small voice," can claim these Gifts of the Spirit, that will be Restored, and probably are now already obtainable, and perhaps are enjoyed by some. But the cases are very doubtful of being genuine, as those who appear under the Influence, such as they claim. For, Satan appears as the Prince of this Aire (Mark 1 : 15; Acts 5:2), and he (Satan) has the Power to appear as an Angel of Light (Imitating resurrection blessings), (Gal. 4:14-15; John 1:4-5), and as this age is closing, he will the more continue to deceive. And. if it were possible (but it is not), he will deceive the "very Elect." No doubt all these unnecessary works will have to be done over again then. m. "Because thou has been faithful," Represents, Their faithfulness in declaring His Resurrection, and Coming Kingdom Reign. Psa. 31 :23; Matt. 25:21 ; I Thess. 5:24. Because thou has been Faithful — Full of Faith — in God's Ability, and Promise of Raising the Dead, and Faith in our Lord's Second Cominc* and Presence, and. His Promise to reward "His Servants" in "that day." And Full of Faith, and Confidence in themselves by the aid of the Holy Spirit — Comforter — Pound of Silver to accomplish much for the Lord. Now. these Special "Gifts," are obtainable only by "Fasting and Prayer" (Mark 9:28-29). But the Reward to this Work, will be more labor, then, in the Master's Kingdom. The Reward for this work in this Age. will be Talents (Gold) given according to their Ability. Matt. 25:15. n. "Have thou authority over ten cities." Represents, Rewards according to our works here. Deut. 2:7; John 6 :28 ; Jas. 2 :21-22. This implies, that when the dead are raised, there will be restored back to them the cities and their govern- 256 TEN SERVANTS AND TEN POUNDS ments, and. there they will need the Blessings coming to them from our Lord's then Own Servants, through their "Gifts" (given his servants before he left them), of "Wisdom. Knowledge, Truth, Love, Healing, Prophecy, Discernment, Miracles, Tongues and Teachings. Then the Prophet's Declaration will be fulfilled. Isa. 35:1-10. o. "The second said thy pound (of Silver) has gained five pounds." Represents, this class of servants' ability in the Kingdom's Teachings. Psa. 145:11; Matt. 6:33; I Thess. 2:12. Surely the worthy success of this Servant, ought to be about the average of the Lord's Servants now; and perhaps our Lord meant the average to be about that. An average of these Ten Heavenly Gifts would be Five then. Who in this age of sin. pain, and sickness, can obtain five of these, the easiest? Answer is. No one. Yet any of the Lord's Servants in our day, can by prayer and watchings, and some knowledge by studying the Bible, and get some Faith by good works, get some Love; by loving his Cause, his Word, and his Brethren, and get some understanding and ideas of Prophecy, by giving to others, of what we now know, of God's Word, and thereby strengthen us to know more. p. "Have authority over five cities." Represents, that the Reward will be in accord with our working Ability. Dan. 2:48: I Tim. 6:5-6; Heb. 11:26. When all Mankind are restored to life (John 5:28-29). and are restored to the conditions, they left at death (Eccle. 11 :3). then Cities will require Rulers or Mayors to teaeh the citizens, and assist them to conform to the Laws and Regulations of our Lord's Kingdom when set up Isa. 2:3: 42:5; .">! :4 : Heb. 10 ; ]6V Then "His Ser- vants." will "rule over the Nations," by Cities and Com- munities, These Conditions and Activities will prevail over the Earthly Classes all over the Earlli. The same Conditions and Activities will at the same time prevail over the Spiritual ('Angelic') and Divine Classes. These Spiritual and Divine Classes will be gov- erned by the "Sons of God" — those "Born of the Spirit of Cod." So in the Consummation of God's Plan of the Redemption, our Lord by his Agencies, will have Devel- oped Three Classes or Families: among which are the •Ovei-comers'* (Rev. 3:22). Any and all others then who will not hear, and conform to Christ's Kingdom, will TEN SERVANTS AND TEN POUNDS 257 be with Satan, destroyed in the Second Death Gehenna Acts :::•_':<; Rev. 20:12-14. q. "The third said, thy Pound I laid up in a napkin," Represents, thai our Persona] Spirit Influence and Lighl arc thus hid Psa. 89:32; Matt. 5:15; Luke 12:47. "Thy Pound" Holy Spirit (Comforter) Influence is only loaned to his followers. These he Loaned while he was away seeking his Kingdom (John 15:26). It (thy Pound) must be returned to him the Nobleman, as by every Servant slothful or faithful at the Resurrection morning. The Pound of the Sluggard one. will then be given to the Faith fid One. This implies, that this Com- forter Holy Spirit will be active with the Lord's Ser vanis. in the Millennial Reign of Christ. It will not be a Comforter then as now. but then it will be a Guide as well and an Exhibitor — "leading us into all Truth," that is now Revealed in the Bible, and "will show us thing's to come," for the coming a 8:16-1!»; Isa. 27:7-!); Eze. 31:15-18 j 36:8-16. In this Spring Time of the Resurrection year age, "now shoot forth," signifying that the nations will commence to live, and act as they did in this life, before thej went into the First Death. Their Memories being preserved through death (Luke 16:25). No change as Solomon Bays "In the place when' the Tree falleth there it lieth," until it is raised. This implies or suggests a truth, that were an individual or nation goes into death, there in that place or country, they will he restored to life at the Res- urrection. They are all to "Come out of their Graves," says Ezekiel and Jesus. And Daniel Bays, Nebuchadnez- zar saw the stone cut out of the Mountain, and saw it smite the Nations, and he saw it strike the feet of the Image — as the temporal Governments then "stood before him." When he saw the Stone Kingdom — Christ's King- dom, smite in the "Feet," they all — Babylonian. Medo- Persian, Greecian, and Roman, "went down together" as a "Confederacy" — Type of Church Union (which cannot be done to these Nations this side of the Resurrection), and became, as the Chaff of the summer threshing floor ; and the Winds (of God's Spirit) "blew them all away" into Christ's Universal Kingdom, filling the whole Eartli (Dan. 2:34-35). Mark you, it will not be the people then that will be blown away, to destruction, but the govern- ments will be blown away to destruction, and the People blown into the Stone Kingdom. Dan 2 :37-45 ; John 5 :28 :29. 262 FIG TREE AND ALL OTHER TREES Then says the Prophet Zepaniah, "Will I turn to them (the People) a pure Language (when their Governments are "blown away as the Chaff of the summer threshing Floor"), then they may all call upon the name of the Lord, and serve him with one consent (Zeph. 3:9). The four preceding verses of Zeph. 3, plainly declare how the Race will when risen, at once go back "to their Former Estate" of Habits and Governments. Then he says, "the Lord will rise up to the Prey," and destroy the nations (gov- ernments), and then (after that) he will give the Nations (peoples) one "Pure Language" — "the Language of Ca- naan" (Isa. 19 :18). It will not be the Hebrew Language, nor any of the languages of today, but, it will be the Lan- guage that God gave to Adam, and was used by the Race, until the Confusion of that Language at Babel. Gen. 11 : 1-9. Then, at that time, the Inhabitants with a Confusion of Languages, scattered in all the Earth, where they died and was buried, and now just been Risei, again, will be gathered into one Central Kingdom at Jerusalem in Pales- tine, to be the Kingdom of our Lord God and his Christ — the Church (Rev. 11 :15). Then, all the world of mankind, from Adam to the last Dispensation (except the Mongrel Race that was destroyed in the Flood, so they have had no resurrection) will come forth from their "Graves," with their old habits and old Ideas of Governments. After then, these old Habits and Ideas "will be done away." But the People then with a Universal Language, so they can understand each other, will be united into one Uni- versal government, Earthly and Heavenly — and be called ' ' The Kingdom of God, and the Kingdom of the Heavens." d. "Ye know that Summer is nigh at hand," Repre- sents, the Time of the Blessings of Abraham's Seed is at hand. Eze. 21 :27-28 ; Luke 1 :32 ; Gal. 3 :8-9. When ye (my Disciples) see these things come to pass— these Leafless trees, apparently dead shooting forth, ye (my Disciples) do know of yourselves that summer is nigh at hand. You know it by past experience (of other years) , that the Summer is near. So when you (my Disciples) "are risen," and see all the Race risen, and resuming their Old Governments, then you will surely know, that the summer is nigh, for the Kingdom of God, and the Kingdom of the Heavens, to now be set up. Then you will FIG TREE AND ALL OTHER TREES 263 know that the Lord God hath spoken it, by me. lsa. 4ti: 9-11. e. "So Likewise ye when ye see these things come to pass," Represents, the Great Change going on from Evil or dead Conditions, to Good or Life Conditions, to be very Visible, [sa. 25 :l-4 ; Rom. 9 :17-20 j Heb. 12:11-13. So when ye see the Covenant that Cod made with Ahia ham years ago, is about coming to pass in its Promised Blessings to all the Race (Gen. 12:3), then ye are to Re- joice with Pentecostal Shoutings. Typified in the Feast of Pentecost (Lev. 23:10-14; Acts 2:3 I, on the 4th Day of the 3rd Month — Fourth Covenant (New Covenant of Jer. 31:31), and the Third Dispensation (Millennium Bph. 1 : 10-11). Then "ye" with all who follow after you, are to Bless and Praise Cod tor the Resurrection of all the dead, Typified by the Feast of Trumpets I Lev. 23:23 25; 1 Cor. 15:52) on the 1st Day of the 7th Month, a Sabbath age; and the Feast of Atonement (Lev. 23:26-32; Rom. 5:13 on the 10th Day of the 7th Month, a thousand years Sal>- bath — a Grand Jubilee. And continue to worship God, for Seven more Milenniums, Typified by the Feast of Tab- ernacles (Lev. 23:33-36) on the 15th Day to the 22d of the 7th Month, being a Grand-Grand Jubilee of Seven Thousand years of Rejoicings in Cod's Eternal Kingdom. Hallelujah! Amen. f. "Know ye that the Kingdom of God," Represents, that Christ will be present for the work of Raising the Dead, etc. Matt. 12:28; 21 :31 ; Acts 1 :3 ; I Cor. 4 :20. Here we see the Earthly phase of the Kingdom of God, which includes all the Race, except those who have a part in the "Better Resurrection" — called the First Resurrec- tion, that is. the First in Importance — "The Sons of God" (Heb. 11:35; Rev. 20:5-6). The world dead in Adam, rise First in time and afterward become First in Import- ance, as the Foundation or Base of the Kingdom. g. "Is nigh at hand." Represents, the Due Time is near at hand when the Foundation of the Kingdom will be placed in Zion. Dan. 4 :3 ; Matt. 5 :20 ; I Thess. 2 :12 ; II Tim. 4:1. "Is nigh at hand." This part of God's Kingdom is not at hand, but is nigh at hand, that is soon to be established. The foundation is to be laid "up" with Stone — "Tried Stone. ' ' It seems from the tenor of the Scriptures on this Subject, it is the Earthly or Human Part of God's King- 264 FIG TREE AND ALL OTHER TREES dom that will be established after the Heavenly or Divine phase is; the Heavenly Phase to be up in the "Air" — Divine Conditions and Laid First, and then the Earthly Phase will be laid "up" to it Last. Though the Earthly Class will be raised First from the Dead, and they will be built up Last. So the First shall be Last, and the Last shall be First. Mark 10 :30-31 ; 13 :28-30. "The Dead in Christ shall Rise First," says Paul in I Thess. 4:14-18. And all the world is "asleep in Jesus" (dead as he was dead). "Dead in Christ" Paul declares. And therefore they (the Race) must arise First. This agrees with Paul's other teachings on the Resurrection of the dead in I Cor. 15:21-22. All the Race is a dead Race. Hence we are all dead in Adam, and will be made alive in Christ, because he Lives. In other words, Christ pur- chased the Race as a dead Race. So the Race is Dead in his Possession, "in Him," and the Race will all be made alive by the Father, because Christ was made alive by the Father. So now in this life, we are all alive in Adam, and now also dead in Christ's possession — "purchased posses- sion" (Psa. 74:1-2; Eph. 1:14). And when all are raised again, as Paul says. Christ will make us all alive in him. For "as we all die in Adam" because we are alive in Him, and "as we are all made alive in Christ" because we are all "dead in Christ." Again Paul says, "every man in Ins own order;" Christ the First Fruits (first fruits of the Resurrection in Im- portance — of the Divine Nature — Immortality), after- wards "they that are < !hrist \s at his coming,"that is some- time during his Millennial Presence — Greek Parousia. The question with us is. did Paul mean, that the Resurrec- tion of the Race, will be as universal as the Death of the Race. Certainly Yes. Hence the Church Class who is to be his Pody-Guard in the Resurrection Age, as they will get a Special Resurrection "out from among the Dead." Paul wanted to so live, that he "might know Him then," and the "Power of His Resurrection," if by any means "he might attain unto" this Special (Ex-anastasis) Res- urrection — a standing up — out from the Dead (Phil. 3:9- 11). Paul desired to so live, and press forward, that when he got a "part in the First Resurrection," he wanted to attain unto a higher Degree of Resurrection — Resurrection to the Divine Nature. Which would be an Exchange of the Human, for the Divine Nature. This should be the FIG TREE AND ALL OTHER TREES 265 desire and aim, of all of Christ's humble Followers. Are you my dear Reader thus desirous .' If so it is of the promptings of the Holy Spirit the Comforter. "Quench not the Spirit." 1 Thess. 5 :19. h. "Verily I say unto you. this generation," Represents, the Jewish Nation then, being raised to Life. Deut. 32: 7-8; Psa. 12:6-7; Esa. 60:15-17. "This Generation"— the Israelite Nation, a part of which he was then addressing, and making them his illus- tration of the Fig Tree. You my Countrymen, will live again and be here, and see all these things. So said the Master. And he inferred that their people, though cul off as a Nation in his sight, yet it would (the Jews would) hold their Identity, all down the Ages, this side of the Resurrection, and be eye witnesses to all the Calamities. I have just been telling you. Well has the Master said, my words shall not pass away until all these things be fulfilled. i. "Shall not pass away until all he fulfilled," Repre- sents, the Israelites shall continue as a people in the Res- urrection Life until all these things I am telling you he fulfilled. Psa. 141 :ti-7 ; Is;,. 26:19; Kzc :57:11-14, 20-26. "Shall not Pass away Till all he Fulfilled." That is, the Israelites, the Lord's people from Jacob to A. D. 70. would he Raised from the Dead, and gathered to Jerusa- lem and live to see the Fulfillment of these Things, and Share in His Kingdom Hlessings. So in the Resurrection of all the Race, in which they will have a part Interest, and will Witness to our Lord's words. So we need not stumble over this passage of Scripture; as we all have to Stumble if we put the words of the Scene of this Parable in this Dispensation, when it does not belong to this Age, to make common Sense. Oh ! Let us "Rightly divide the words of Truth. " II Tim. 2 :15. j. "Heaven and Earth shall pass away." Represents, that this Arrangement and Order of Heaven and Earth shall be dissolved or materially Changed. Psa. 102 :25-26 ; Matt, 5 :18 ; Luke 16 :17. These shall pass away ; not that there will be no more Literal Heavens and Earth, but the present arrangement of the Literal Heavens and Earth. Primarily the literal heavens above our heads will be Changed again (as they have been Changed in Ages gone by), so the present Order will pass away (II Pet. 3:7-14), "pass" to make room for 266 FIG TREE AND ALL OTHER TREES a new order of things. The Literal Heavens surrounding the Earth were very materially changed once at least since Adam, as is evidenced in the Shells and Bones of Sea Fishes, and Sea Animals — Serpents, that are found on the top of very high Mountains and elevated plains, far from the seas. The same things are seen in the Stratas of the Earth's surface. Most probable all of these things did occur at the time of the Flood. Gen. 7 :10-24. There were Seas on the Earth before the Flood, in their Bounds (Psa. 104:6-9; Isa. 40:12). But in the Flood the Fountains or Foundations of these were broken up, so where there were Seas then, since have become "Dry Laud," and the dry places then, are now Seas. Evidences are, that the Mountains appeared after the Deluge. The Literal arrangement of the Surface of the Earth "that then was" Perished says Peter (II Pet. 3 :5-6). All Living Creatures and Vegetation, that had life at the time Per- ished, but not the Earth itself. "The Earth abideth For- ever. ' ' Psa. 104 :5-13 ; Eccle. 1 :4. The Heavens above our heads were materially changed, and also materially changed was the Surface of the Earth. The fact is, the Great Change that occurred in the Heav- ens, brought the Flood of waters upon the Earth. The Atmosphere before was so arranged, that there were no clouds in the Firmament above, hence it could not Rain. The Earth before, was watered by a mist that was formed at the Surface of the Earth, by a coolness of the evenings, after the Hot days of a Cloudless Sky. Thus Vegetation grew then, very luxuriantly. All animals drank water by eating grass and foliage of trees, in the "evenings and the mornings. ' ' In God ? s plan and purpose, he caused this arrangement to pass away "by water." He set the Rain- bow in the Clouds, and promised he would no more de- stroy the world with water, which surely it will be no more. As the Rainbow is only the Effect of a law of nature that Changes not. More Permanent than "the Laws of the Medes and Persians." So no more Flood, but next be Fire. The Present Heavens and Earth (arrangement) will Pass away says our Lord. And Peter says, they will both similarly ' ' pass away by Fire. ' ' So the next passing away, will be the Destruction of all Creatures and Vegetation that has life. Peter says, when it occurs, we shall look for a New Heavens and a New Earth, wherein dwelleth Right- FIG TREE AND ALL OTHER TREES 267 eousness." The Firs) World Perished by Water Literally, and the Second world (Arrangements) will Perish by Fire Literally. Then the New Arrangemenl of Things will Endure Forever (II Pet. 3:11-14; Zeph. 3:8; I Cor. 3: 13 15). Oh! won't that be Glorious. Praise God for his Mercy Endureth Forever. Psa. 136:1-26. k. "Bui my words shall not pass away." Represents, (iod's Word is Yea and Amen. Psa. 100:5; lsa. 55:11; II Pet. 3:5. Tins Sure Prophecy, "but my words shall not pass away," is, after they are Fulfilled, they then will endure Forever. They will be Waterproof and Fireproof. Im- plying, that the Things he has spoken are the Words of God, whose Words will not return unto him, until they accomplish the Things he Purposes lsa. 35:8 13). Our Lord warns his Disciples and us. to take heed that our Neat -is be not overcharged with the Cares of this World. so we be better prepared for the Events coming in t he Future, for all the World will be overtaken in Ignorance, as a wild animal is taken in a snare. Luke -1 :34 36. THE KM). MAR 11 19U 1