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Title: The Balfour Century by OP Armstrong July 2012
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Kingdom of Heaven& God: by O. P. Armstrong, July 2013
Kingdom of Heaven& God as declared by Jesus & Apostles
The founder of the CW&MA, A. B. Simpson, penned the following
observations about this Kingdom nearly a century ago. They are likely just as
relevant today:
“It is the mystery of the kingdom, the coming of the Lord, the plan of the
ages, the meaning of the times, the purpose of the dispensation, the secret
of the last time, which so many have missed and which is so blessed to
understand. Oh, that the ministry of today might better know and more
faithfully impart to the household of faith the mystery of the kingdom and
the treasures of the Father's house. Then would we cease to sorrow over the
wretched degeneracy of the modern pulpit and a large part of the modern
Church. Then would men lose their taste for the silly sensation, the empty
trivialities, the lengthy recreations which bear so often the very name of
religion, and invade so frequently the sanctity of the pulpit and the very
sanctuary of God.
Such a steward was Eliezer, Abraham's servant, who took his master's
treasures and went forth to win for his son a bride, and attracted her
confidence and love toward his noble master, first showing her and then
bestowing upon her the rich treasures which he had brought. The ministry of
Christ is appointed to dispense the richest treasures of God's grace. To us
are committed the mysteries of the kingdom of heaven. Paul tells us what
some of these mysteries are. One of them was the glorious secret of Christ's
indwelling through the Holy Ghost. This was the mystery that had been hid
from ages and generations, and was at last made manifest to the saints,
which is Christ in you, the hope of glory. This glorious mystery the apostle
longed to communicate to all the world, to tell them of the power and of a
Presence that could be a substitute for all their weakness, failure and sorrow,
and sustain them amid all emergencies, distresses, temptations and
conditions, giving them a charmed life and talisman of power and victory,
no matter what might come. Another was the mystery of the Church, the
body of Christ, the wonderful fellowship, not of cultured society, not a
political alliance nor even of family and kindred ties, but of a common life in
Christ and a common love to one glorious Head, and all the glory to be
revealed in that heavenly body and blessed bride. This was one of the
glorious mysteries that he loved to proclaim.
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We are candidates for the great government appointments in the mighty
empire of the future. Let us be ambitious to show ourselves fitted for the
highest place. Our lot is cast in the times of great enterprise and
importance. We are on the threshold of the coming kingdom. We are in the
midst of a mighty competition. Prophets and martyrs are already waiting for
their appointments. Busy and earnest lives today are sweeping on in the
power of the Holy Ghost. Beloved, do not let us be left behind. May God
arouse us from lethargy, apathy and petty goals. We have a glorious crown
to win. We have a living age in which to win it. We have one short life to
gain our future rewards.
This will be our joy and crown of rejoicing in the presence of Christ at His
coming. That we are laying up our treasures over yonder, and life is being
invested in the glorious possibilities and prospects of the ages to come and
the kingdom which shall never pass away. Let us then be "steadfast,
immovable, always abounding in the work of the Lord," for "we know that
our labor is not in vain in the Lord.'^
When the Lord Jesus appeared we find Him at once facing the "Sabbath
question, and we notice two distinct attitudes which He takes from the
beginning. The first is a positive recognition of the Sabbath as one of the
institutions which He assumed and incorporated into His kingdom and took
under His direction and authority. "The Son of man," He says, "is Lord also of
the Sabbath." Mark ii. 28. In the Lord's day. parallel passage in Matthew xii.
1-8, He assumes still more authoritative direction of this day; and, after citing
several Old Testament precedents for a proper freedom in the observance
of the day, as, for example, in the case of David and the priests themselves,
who were obliged to minister in the many manual services. He then adds
the strong expression of His authority to deal with the Sabbath supremely:
"But I say unto you that in this place is one greater than the temple, for the
Son of man is Lord even of the Sabbath day." The Lord Jesus Christ thus
distinctly recognizes the Sabbath, but, on the other hand. He as distinctly set
His face against the severe Jewish conception of it, and from the very
beginning insisted upon the new construction of its meaning and a new
charter of liberty and beneficence in its observance. He openly defied the
prejudices of the people by walking through the cornfields on the Sabbath
day and allowing His disciples to pluck the ears of corn. He healed the man
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with the withered hand when He knew they were waiting to watch Him and
condemn Him for it.
He recognized the Sabbath as an institution of Christianity. He also
recognized His right to change it and set it free from all that was peculiar to
the transitory system of Judaism that had encrusted around it. Not in any
sudden or formal propaganda of a new Sabbath law did He startle and
shock even His disciples, but gently He allowed a new character and
significance of the day to grow up out of incidents and events as He
allowed almost all the important acts and ordinances of His kingdom to
develop out of the circumstances that gave them birth.
The Gospel did not start out as a rigid system of theology laying down
cardinal principles and enacting written laws like the Mosaic economy but it
grew out of living facts so that every institution and ordinance of Christianity
has behind it an incident rather than a proclamation. Even the Lord's Supper
grew out of the farewell meeting of Christ with His disciples.
The very assemblies of Christianity evolved themselves out of the simple
gatherings of the apostles. The government of the Christian Church was not
laid down in any text book or manual of laws, but evolved gradually out of
the history of the early Church. So it was with the Sabbath and its important
changes. He wanted it to spring spontaneously in their hearts as the new
memorial of something dearer than even the deliverance from Egypt, or the
first creation, and. so keeping ever before their minds the great fact of His
coming resurrection as the central point of the Christian faith and hope He
ordered that glorious event to come, not on the Jewish Sabbath, which was
not fitted to signalize it, for it marked rather the end of things than the
beginning of a new series of glorious events which run through eternal ages.
One other glimpse of the light shines through the dimness, where we find the
apostle John going apart on this same day and the Holy Ghost was
recognizing it, and the Lord Jesus making a personal visit from the heavens
and giving to his aged servant the apocalyptic vision of the coming ages
and the kingdom of glory.
Do we want more light? Does not love know how to take a hint? Is not the
Sabbath sweeter* to Christ as the quick response of our spontaneous love
than as a mere matter of rigid ordinance? It would seem as if Jesus wanted
it to spring up with this sort of freedom from all the associations fitted to
make it so dear, and if His sweet example and the example of the early
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Church and all the sacred associations of the day are not enough for this
spontaneous observance, the heart of love must be cold and dull indeed.
But, further, we know that our Lord gave to His disciples a great many
commandments which have not come to us in categorical form. The
apostle John and other apostles tell us that during the forty days He spoke
to them in detail all things concerning the kingdom of God, and
commanded them to teach the Church to observe these things. John also
tells us that if all the things which He said were written the world would not
contain the books that should be written
Another was the mystery of the kingdom, the coming of the Lord, the plan
of the ages, the meaning of the times, the purpose of the dispensation, the
secret of the last time, which so many have missed and which is so blessed
to understand.
Oh, that the ministry of today might better know and more faithfully impart
to the household of faith the mystery of the kingdom and the treasures of
the Father's house. Then would we cease to sorrow over the wretched
degeneracy of the modern pulpit and a large part of the modern Church.
Then would men lose their taste for the silly sensation, the empty trivialities,
the lengthy recreations which bear so often the very name of religion, and
invade so frequently the sanctity of the pulpit and the very sanctuary of
God.
And so, early in this epistle we are brought into immediate contact with the
great Redeemer "who hath delivered us from the power of darkness, and
hath translated us into the kingdom of his dear Son: In whom we have
redemption through his blood, even the forgiveness of sins." "And having
made peace through the blood of his cross, by him to reconcile all things
unto himself; ... whether they be things in earth, or things in heaven. And
you, that were sometimes alienated and enemies in your mind by wicked
works, yet now hath he reconciled in the body of his flesh through death, to
present you holy and unblamable and unreproveable in his sight." Here we
find redemption reaching even farther than sinful men, for Christ hath
reconciled all things both in earth and heaven.
It was out of darkness: "Who hath delivered us from the power of darkness,
and hath translated us into the kingdom of his dear Son" (Col. 1:13). It was
out of doom: For they had been under condemnation as the enemies of
God. "You, that were sometimes alienated and enemies in your mind by
wicked works, yet now hath he reconciled,"(Col. 1:21), "Blotting out the
handwriting of ordinances that was against us, which was contrary to us,
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and took it out of the way, nailing it to his cross"(Col. 2:14). It was out of
death. "And you, being dead in your sins and the uncircumcision of your
flesh, hath he quickened together with him, having forgiven you all
trespasses" (Col. 2:13). Dead in sin once, they had become dead to sin now
through the cross of Jesus Christ. Crucified with Him they had come forth to
resurrection life. They were risen with Christ, and he could say of them, "Ye
are dead, and your life is hid with Christ in God."
In speaking of the true seed of the kingdom Christ says the good seed are
"the children of the kingdom." And so again He says, "Ye are the light of the
world." It is not what we say, but what we are and what Christ is within us
that constitutes the strength of our testimony and the power of our life. It is
the life of Christ within shining through the broken vessel in a suffering saint, a
feeble instrumentality that most honors God and most effectively works for
His kingdom and glory.
David, in his exile years, was surrounded by the outlaws and outcasts of
Israel, but through the power of his own personality and the grace of God
that was with him, these men became transformed into his noblest followers
and friends, and afterward were made the very princes of His kingdom. So
the Lord Jesus Christ takes us, a company of poor, worthless sinners and
things that are despised, and, by the transforming power of His grace, He
lifts us into His own likeness, and crowns us with His own glory. And so, as we
are thrown into the society of evil men, be it ours to lift and ennoble them,
and instead of letting them draw us down let us lift them up to the mounts of
blessing, where God has set us, in order that we may be the lights of a dark
world and shine the brighter through the very darkness that surrounds us.
But the redeemer not only sacrificed his own inheritance, but also brought
back the forfeited inheritance of the dead husband; and so our precious
God has brought back for us all that we lost in Adam, and added to it
infinitely more -- all the fullness of His grace, all the riches of His glory, all that
the ages to come are yet to unfold in His mighty plan, victory over death,
the restoration of the divine image, sonship with God, triumph over Satan, a
world restored to more than Eden blessedness and beauty, the crowns and
thrones of the coming kingdom, and all the exceeding riches of His grace
and kindness toward us which in the ages to come He to show.
All this and more is the purchase of His redemption, "In whom the tribes of
Adam boast more blessings than their father lost."
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But the best of all the blessings brought by the Kinsman Redeemer is Himself.
Not only does He redeem the inheritance, but He purchases the bride and
He becomes her Bridegroom.
When Boaz bought the inheritance of Elimelech he took Ruth also in and
she became his bride. And so our blessed Kinsman Redeemer is also our
Husband. Not only does He come down into our nature in the incarnation,
but He takes us up into His person in that wondrous betrothal which is to
reach its consummation in the Marriage of the Lamb.
Finally, the fruit of the union was the dynasty of David and the birth of Jesus
Christ, the Son of man, the King of kings, and Lord of lords. Ruth's faith
brought her into a family of princes and a kingdom of glory. And so for us,
too, redemption means a crown and a throne at the Master's glorious
coming. But back of the throne and the crown lays the love story of
redemption and the bold appropriation of faith. We must learn to know the
Bridegroom now if we would sit with Him upon His throne then and share the
glory of His millennial reign. Oh! shall we take Him as our Redeemer, our
Husband, and our coming Lord, and have Him say to us, "Thy Maker is thy
Husband and thy Redeemer the Holy One of Israel, the God of the whole
earth shall He be called."
In speaking of the true seed of the kingdom Christ says the good seed are
"the children of the kingdom." And so again He says, "Ye are the light of the
world." It is not what we say, but what we are and what Christ is within us
that constitutes the strength of our testimony and the power of our life. It is
the life of Christ within shining through the broken vessel in a suffering saint, a
feeble instrumentality that most honors God and most effectively works for
His kingdom and glory.
The first is the story of the creation. Recognizing, of course, the literal and
historical reality of the record, we have the authority of the scriptures
themselves to regard it as the figure of the new creation, which the Divine
Spirit is working out in the hearts of God's people, and ultimately will
consummate in the Kingdom of Glory. “For we are his workmanship, created
in Christ Jesus unto good works, which God has before ordained that we
should walk in them.” “If any man be in Christ Jesus he is a new creation; old
things have passed away, behold all things have become new.” The first
chapter of Genesis is repeated in the twenty-first chapter of Revelation,
“And I saw a new heaven and a new earth, for the first heaven and the first
earth were passed away.” Underlying the whole record of the first creation
we can trace the story of grace in figure and spiritual foreshadowing. Like
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that ancient process, the new creation begins in wreck and chaos -- a
wreck, like that of primeval order. The new creation like the old emerges
from a scene of darkness and desolation.
Every new stage begins in comparative evening and ends in a clear
morning, and it is as true now as in the creation days, “It was evening and it
was morning, one day.” So the transformation is going forward in every
Christian heart, and “the path of the just is like the shining light, which shines
more and more unto the perfect day.” So too, the kingdom of God is going
forward through the ages of time, and by and by “it will be evening and
morning,” one eternal day. “And he that sits on the throne will say, behold I
make all things new.”
Kingdom of Heaven, is like unto a man that is an householder, who brings
out of his treasure things new and old.” Have we received not only the truth,
but “the spirit which is of God, that we might know the things that are freely
given us of God”? We are in the Palace Beautiful; the Interpreter leads us,
and as he shows us all its treasures, he stops and adds, “These things are all
your own.” Have we received them? -- the new creation, the bridegroom's
love, the rest of God, the flowers and fruits of His spiritual husbandry, and the
life of Christ to be made manifest even in our mortal flesh? Then, indeed, for
us is it true even now, “He that sits upon the throne says, behold I make all
things new. And he said it is done; I will give unto him that is athirst of the
fountain of the water of life freely. He that overcomes will inherit all things,
and I will be his God, and he will be my son.”
God's fourfold picture of His Son. One by one are we, also following in
sublime procession and entering into the spirit of the new man, and the Son
of Man, the kingliness of His Sonship, the strength and patience of His
crucified and risen life, and the intimacy and exaltation of His ascension and
heavenly fellowship; and bye and bye we shall stand with Him in all the
glory of His mediatorial throne, and shine forth as the sun in the kingdom of
our Father. This was the ideal of redeemed humanity which God placed as
a group of heavenly statuary, as a pledge of our future destiny, as the goal
of our highest aspirations, at the very threshold of man's lost inheritance, and
in the very hour of man's deepest fall and darkest gloom. So ever, when
things seem the saddest and even our fears have almost overwhelmed us,
the same unconquerable love meets our helplessness, lifts up our sinking
weakness, and points our languishing eye forward and upward to the prize
set before us, and purchased for us by the glorious Captain of our salvation.
Let us rise to meet His marvelous love. Let us realize these infinite and eternal
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possibilities. Let us claim these divine resources and promises, and, from the
gates of Paradise lost, begin the pathway which leads by the way of the
cherubim to the closing pictures of Revelation, and the open gates of
Paradise restored.
There is another miracle and mystery of grace, which was also
foreshadowed by the birth of Isaac -- that is, the new birth of all the spiritual
seed of Abraham. Just as truly as Isaac was born of the Spirit, and Jesus
became incarnate through the overshadowing of the Holy Ghost, so
"except a man be born of the Spirit, he cannot enter into the Kingdom of
God." This is not a natural reformation, not the result of human energy or will,
but the work of the Almighty Spirit; beyond the power of nature and after it
has failed. "As many as received Him, to them gave He power to become
the sons of God: which were born not of the flesh, nor of the will of man, but
of God." Have we experienced this mighty new creation? Blessed be God, it
is for us as well as Abraham.
This is not to be despised; this is not depreciated even in the Scriptures, but it
cannot enter the Kingdom of Heaven. The word "natural" in the Epistles is
literally "psychical," the man of soul rather than the spiritual man. This is the
nature which all the sons of Adam inherit, and which sin has tainted and
overshadowed with the curse.
The fact that Isaac had but one bride in an age of polygamy was a marked
type of his illustrious Antitype, the Lord Jesus Christ, who is gathering to
Himself His one spiritual and beloved partner in the fellowship of His glory
and His kingdom. Isaac's bride was chosen by the most deliberate counsel
and care from his own kindred in distant Mesopotamia; so God is calling out
of this remote world a people for his Son, and a race who are linked with
Him by the kindred ties of His own blood.
"I know that in nothing I shall be ashamed;" "The Lord shall deliver me from
every evil work, and will preserve me unto His heavenly kingdom ---"; “I know
whom I have believed, and am persuaded that He is able to keep that
which I have committed unto Him against that day." So also he says to
Timothy: "According to the prophecies which went before on thee, that by
them thou mightiest war a good warfare." It was for the joy set before Him
that our Master endured the cross and despised the shame, and we, too,
shall overcome as we steadily hold in view our high calling and our immortal
crown.
And so it shall be during the days of tribulation that Christ's brethren after the
flesh, the Jews shall recognize Him, repent of their sins, and be restored to His
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friendship and blessing, and afterwards share with Him in their own separate
national life, as in Egypt of old, the blessing of His millennial kingdom. This is
to be one of the crowning glories of the once rejected Nazarene that "they
shall look upon Him they have pierced, and shall mourn," and shall be
reconciled to the Messiah that they delivered to the Gentiles, and that God
has made such a blessing to the Gentiles, as He made Joseph of old.
A selfish Christian is as inconsistent and impossible as a selfish Christ. We, too,
are come to our kingdom for such a time as this. Years of famine are
coming to the souls around us; in a little while they shall be perishing for
eternal bread; they need our prayers, our help; and even although they
may not know it now as we do, yet the day is coming when they shall reap
the blessings of our faith and our foresight. Let us be true to our trust, and
thus worthy to stand with Joseph and his greater Master, as the dispensers of
God's blessings to a dying world.
The Great Deliverer has come to bind up the brokenhearted; to preach
deliverance to the captives; to set at liberty them that are oppressed; to
deliver us from the power of darkness and translate us into the kingdom of
His dear Son. Only let us recognize our true condition; let us take His side
against our oppressor; let us not, like them, refuse Moses when he comes to
set us free; let us lift up our cry to heaven, and the answer is already spoken.
"Behold the cry of the children of Israel is come unto me, and I have seen
the oppression wherewith the Egyptians oppress them.
And this word, Yet once more, signifies the removing of those things that are
shaken, as of things that are made, that those things which cannot be
shaken may remain. Wherefore we, receiving a kingdom which cannot be
moved, let us have grace, whereby we may serve God acceptably with
reverence and godly fear: For our God is a consuming fire." These beautiful
words
Let us add, "see that you refuse not Him that speaks;" this mighty salvation,
this mighty indwelling, in working Christ; but receiving a kingdom that
cannot be moved, a kingdom of grace and of power, let us have grace,
not our own efforts, our own desperate struggles, but the grace whereby we
may be enabled to serve God acceptably, with reverence and godly fear.
He does not say, "let us try our best," but let us have the grace of God to do
it; and it will keep us, and enable us to so appropriate His holiness and love,
that those words will not affright us, "our God is a consuming fire."

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"Your heavenly Father knows that you have need of all these things? Seek
you first the kingdom of God, and his righteousness; and all these things shall
be added unto you."
He showed Himself alive after His passion by many infallible proofs, being
seen of them forty days, and speaking of the things pertaining to the
kingdom of God.** Acts 1:3
And look at his interview with Simon Peter! What backslider need ever doubt
again the Savior‟s forgiving love, or fear to come and know that he will be
welcomed to a nearer place in His heart and a higher service in His
kingdom if only he can say as Simon said, '' Thou knows all things, Thou
knows that I love Thee. Yes, there is not anything on earth, animate or
inanimate, but is going to be benefited by the spreading of the Gospel and
the coming of the kingdom of Christ. That is what He means. The whole
material universe is to be made free through its uplifting power.
So Saul, when searching for his, lost asses, found not only the asses but a
kingdom, too, and went home from the prophet's house another man and
to enter a higher sphere and service.
It may have been the same mountain where the sermon of Matt.5:8, was
delivered, the famous Horns of Hattin, where He had first proclaimed the
principles of His kingdom to the world. It is probable that the five hundred
brethren, of whom Paul speaks in the 15th chapter of First Corinthians as
having all seen Him at once, were the persons present at this gathering.
They formed the surviving few who still remained faithful after all the tragedy
of the crucifixion.
His great commission to them to go forth and establish His kingdom among
all nations ; and thirdly, the promise of His presence through all the days until
the end of the age.
In declaring that all power is given unto Him in heaven and in earth, He
does not refer to His primeval deity and His Divine rights, but to that special
kingdom and authority given to Him in the eternal covenant of redemption
on account of His finished work. It is something that has now been given to
Him ; it is the throne of the Mediator which He assumes at the Father's right
hand, for the purpose of accomplishing His great work of redemption, for
which He has already suffered and died.
'The Father hath committed all judgment unto the Son.'' 'The Father loves the
Son and hath given all things into His hand." ''He must reign until He hath put
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all things under His feet ; then shall He Himself be subject unto the Father to
whom He shall deliver up the kingdom, and God shall be all in all." The word
''power" here more exactly means "dominion, authority," and has reference
to the scepter and sovereignty of a king. The Lord Jesus means that He has
been appointed to administer the government, both of heaven and earth,
until the consummation of redemption. It is, indeed, a glorious and
transcendent claim.
He Himself could say, '' Thou hast given Him power over all flesh, that He
should give eternal life to as many as Thou hast given Him." Through His
Name and the acceptance of His words all sins are forgiven, and the guilty
soul in a moment translated out of the kingdom of Satan and from the curse
of sin and hell to the glorious liberty of the children of God and heir-ship of
His everlasting kingdom.
Divine life until 'out of weakness they are made strong," and can carry and
sustain us through all the difficulties and apparent impossibilities that may
surround our work for Him. Let us go forth, especially in the work of missions,
realizing this that nature is subordinate to redemption and the natural
subordinate to the spiritual and the kingdom of matter is under the control
of the King of Saints:
Finally, our risen Christ is yet to have all the power of earth's kingdoms under
His Scepter and to be the King of Kings and Lord of Lords. God will overturn
and overturn and overturn, until He come, whose right it is, for the kingdoms
of this world must become the kingdom of our Lord and of His Christ. This is
Christ's covenant right and reward, and the Father's heart will never be
satisfied for His Son until His will be done on earth as it is in heaven. We shall
yet see our blessed King wearing the crown of the entire world, and we shall
see every knee bowing to Him, and every tongue confessing that He is Lord.
The Great Commission: ''Go ye therefore, and disciple all nations, Because
of His power, and because of His right, He bids His disciples go forth to
establish His kingdom among all nations.
1. We must be struck, first of all, with the boldness and majesty of this
command. He did not send them now simply to individuals, but to nations.
He looked upon the mighty communities of earth as not too great for the
conquest of His „kingdom, and the mission of His followers to win.
Forty Days were passed, and they were marked it is probable, by many
interviews, as He taught them of the things concerning the Kingdom of God
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with a fullness of which John says, „If they should be every one written, I
suppose that even the world itself could not contain the books that should
be written."
''Lord, wilt thou at this time restore again the kingdom of Israel? “His answer is
a very faithful and yet tender one. He does not rebuke them or even
intimate that their desire is wholly without foundation in the purpose of God.
He does not deny that He will restore the kingdom to Israel, but He simply
tells them away from this expectation to their proper and present work, and
gently reminds them with a shade of reproof ''that the times and seasons
are not for them at all, but reserved by the Father in His own power.
And so the whole story of the planting of the church in Jerusalem was the
story of the power of the Holy Ghost, and the testimony of Jesus through the
lips of weak and humble instruments. The same power is still ready to crown
our labors with success and establish Christ's kingdom in our midst.
In the fifth chapter we behold Him as the Priest-King, the Lion and the Lamb
together, combining almightiness and mercy, as He takes the book to open
the seals, and administer the mediatorial kingdom. And in the nineteenth
chapter we behold Him in His royal majesty about to leave the heavenly
throne and assume His millennial kingdom on earth. Such are some of the
scattered.
There is no natural law but is now perfectly subject to His control. There is no
physical force but He can use or restrain at His Sovereign pleasure. There is
no created intelligence but He can move at His will or destroy at His
command. His ascension has forever challenged the absolute despotism of
natural law and physical force and placed at the command of faith the
highest force, which will be employed whenever His kingdom requires it, in
defiance of every natural and ordinary principle.
True, He does not ordinarily need to act in a manner contrary to existing
laws and principles, any more than the entry of the young king of Germany
upon the administration of the empire requires him to change the
machinery of the government. He usually works in a line with it, but is always
supreme above it. So the Son of God, sitting upon the throne of providence
and grace, does not constantly assert His power by coming into collision
with the existing machinery of the natural world, but works in harmony with it
and uses it for His own higher purpose.
But He is perfectly at liberty to suspend it and contradict it when He so
pleases. The ascension of Christ, therefore, has given us the right to expect
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His interposition, even to the utmost extent of the miraculous and
supernatural, where the interests of His kingdom truly requires it ; and yet His
power may be no less mighty when it is working along lines of perfect
simplicity and naturalness.
Christ is King of nations. Strange as it may seem, yet He has been controlling
for eighteen centuries the dynasties and kingdoms of earth in accordance
with Daniels prophecy, and along the lines which are to develop to His own
Second Coming. He is King and Head of His Church. Christ is King of nature
and providence. His hand makes all things work together for good to them
that love God. His power appears in every chapter of the story of the
Apostolic Church.
** The Lord will deliver me from every evil work and preserve me unto His
heavenly kingdom." Is He our King? Have we enthroned Him above every
difficulty, adversary and circumstances, and placed on His head many
crowns? It was for this that He ascended. He holds the reins of universal
power for our sake and on our account. He is Head over all things for the
church which is His body.
At last He said to me -Oh so tenderly- “My child, just take Me, and let Me be
in you the constant supply of all this, Myself.” And when at last I got my eyes
off my sanctification, and my experience of it, and just placed them on the
Christ in me, I found, instead of an experience, the Christ larger than the
moment‟s need, the Christ that had all that I should ever need who was
given to me at once, and forever! And when I thus saw Him, it was such rest;
it was all right, and right for ever. For I had not only what I could hold that
little hour, but also in Him, all that I should need the next and the next and so
on, until sometimes I get a glimpse of what it will be a million years
afterwards, when we shall “shine forth as the sun in the kingdom of our
Father” (Matt. 13:43), and have “all the fullness of God.” And so I thought
the healing would be and it too, that the Lord would take me like the old
run-down clock, wind me up,
CHRIST'S OWN TESTIMONY. The Lord Jesus Himself when He was on earth
always left the impression that He was coming back again, actually, visibly,
personally to His people. He repeatedly told them also that when the Son of
man should come He should sit on the throne of His glory and they should sit
on thrones and receive rewards for their earthly sacrifice and sufferings. One
particular event in the very middle of His career, the Transfiguration on the
Mount, was an object lesson, a demonstration of this very thing,
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foreshadowing the fact that He who seemed so obscure was really to be
unveiled some day in the great Apocalypse of the Advent and appear in
glory. The risen dead were represented by Moses and the transfigured living
by Elias. In Matthew 24, we have a detailed prophecy of the Lord's return.
We have also the parables of the Talents, and the Pounds, the Marriage of
the King's Son, the Ten Virgins, the Sheep and the Goats. These have no
meaning unless the Lord is coming back again. All His teachings crystallized
around two focal points, His cross and His advent.
Peter also in his second epistle forewarns us of the same conditions. "But
there were false prophets also among the people, even as there shall be
false teachers among you, who privily shall bring in damnable heresies,
even denying the Lord that bought them, and bring upon themselves swift
destruction. And many shall follow their pernicious ways; by reason of whom
the way of truth shall be evil spoken of. And through covetousness shall they
with feigned words make merchandise of you: whose judgment now of a
long time lingered not, and their damnation slumbered not" (II. Peter ii, 1-3).
"Knowing this first, that there shall come in the last days scoffers, walking
after their own lusts, and saying, Where is the promise of His coming? For
since the fathers fell asleep, all things continue as they were from the
beginning of the creation" (II. Peter iii. 3, 4). Jude also forecasts the same.
"But, beloved, remember ye the words which were spoken before of the
apostles of our Lord Jesus Christ: how that they told you there should be
mockers in the last time, who should walk after their own ungodly lusts. These
be they who separate themselves, sensual, having not the Spirit" (Jude 1719).Already the fulfillment of these ominous forewarnings is manifest on
every hand. The Church of the Apostles became the apostasy of Rome,
and the Church of the Reformation appears in even greater danger of
developing into the Laodicea of the Apocalypse, if not the Babylon of
God's last and most terrible judgment.
PARABLES OF THE KINGDOM:
But the Lord Jesus has not left us mere fragments, of prophetic foreshadowing,
but has given us in the seven Parables of the Kingdom in the thirteenth
chapter of Matthew a very distinct unfolding of the progress of Christianity
from the Ascension to the Advent. The disciples were looking for prosperity and
popularity. They were delighted with the success of their Master, with His
victory over disease, Satan, death and sin. What power could resist Him? They
saw themselves already sitting with Him on the thrones of David's restored
kingdom. The Lord knew better. He saw the dark scenes that were just before
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them and the centuries of suffering and seeming failure for the cause which He
was establishing at such awful cost. It was necessary that they should
understand it, should be disillusioned and should be sent forth as ministers of
the New Testament with their eyes fully opened. It is a very dreadful thing today for the minister of the Gospel to go forth expecting a brilliant future,
expecting the acclamations of the crowd, expecting the people to applaud him
because he is true to Jesus Christ. It is necessary that the worker should
understand that the kingdom of heaven always means the cross, the judgment
hall, the minority with the Lord Jesus Christ, our rejected Master. This was
what He taught them in this series of parables. The parable of the Sower
represents the planting of Christianity. Three parts .of the seed are lost, but
one-fourth is productive, and the increase is thirty, sixty, and one hundred fold.
They had to learn that most of their words seemed to fail, and there would be
no response from the multitudes of hearts. From others the fruit would be
transient and soon forgotten. From other it would be lost in the temptations of
the world. Only part of it would come to perfection. That is the first lesson the
worker has to learn.
The parable of the Tares represents the planting of error in the Church, the
heresies, corruptions and intermingling of evil men in the early Church as well
as later times. Even the little that grew got mixed with Satan's seed. The
disciples thought they could pull up the tares, but He said that in pulling up
the tares they would pull up the wheat also. The people that are in the business
of judging are not in the Lord's employ. "Let both grow together till harvest."
Our dreams of a perfect Church are doomed to be disappointed. The devil
worked while the Church was asleep, a work, alas, which we can ill eradicate
by our discipline or denunciation, but must wait for much of it to be burned out
at the great harvest time. Henceforth, the visible Church is a mixture of truth
and error, good and evil. Next, in the Mustard Seed we see the rapid growth of
this mingled system covering the earth with its extensive shade, and lodging
the fowls of heaven. Is not this most promising? Let us not be too sure. The
fowls of the air who lodge in the branches have already a bad reputation from
the first parable, as the destructive and mischievous intruders who picked up
the good seed, and they would seem to be here the same ill brood of evil
emissaries who find shelter in the great, proud, worldly and unhallowed
Church of the age of Constantine and to-day. This is made much more plain
when we come to the fourth parable, the Leaven, which is God's uniform
.symbol of corruption; and when die woman is added to the picture it becomes a
significant and unmistakable emblem of the great apostasy which sprang up in
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the sixth and seventh centuries and speedily permeated the whole Church with
the leaven of the Papacy and all its kindred corruptions. But was there no
residuum of good left of all the apostolic sowing? Yes, the Hid Treasure and the
Pearl represent the two sides of the elements of good in contrast with the two
symbols of evil. The Treasure represents the pure and Scriptural elements
surviving in the Church in the individuals-the many; the Pearl in their unity,
as the one small, yet pure and heavenly jewel of the Lord amid the
encompassing corruption. Both find their historical fulfillment in the faithful
few who have ever existed in even the darkest ages of medieval corruption; the
Albigenses and Paulicians, the Hussites and Moravians, the Waldernses and
Vaudois, the Wyc1iffites and Huguenots, the Reformers and Covenanters, and
the pure and true ones who have before and since dared to be faithful to God
and His holy Word. There has ever been a little flock, of which He says: "They
shall be mine in the day when I make up My jewels." There are some who
identify the Treasure with Israel, and the Pearl with the Church, the Bride of
the Lamb. But this does not affect the dispensational bearing of the parables.
Thus have we seen the two sowings, the growth of the evil, the hidden remnant
of the good; and we ask, perhaps, are they always to be thus confounded?
No, the parable of the Draw Net reveals to us the final separation. Angel hands
will make it with impartial and unerring exactness, and they shall be consigned
to their eternal states and places, the righteous to "shine forth as the sun in the
kingdom .of their Father," the wicked to "the furnace of fire."
Once more in the Seven Epistles to the churches of Asia, our Lord's last word to
the present age, we have what appears to the most thoughtful expositors an
historical panorama of the successive stages of visible Christianity from die
vision of Patmos to the end of time, the seven churches correspond to the seven
parables of the thirteenth chapter of Matthew. They teach the same lessons
and unfold the same panorama and we may well meet the solemn conclusion
which the Master does after He had delivered them, "He that hath an ear let
him hear what the Spirit saith unto the churches," for that is the "last message
of the Holy Ghost to the modern church. It is not the ancient church, not the
apostolic church; it is the church that was on earth two generations after the
death of Jesus. Thousands had gone to heaven. Thousands of churches had
been organized. And now at last the Lord comes down to earth again for a
second visitation in person, and on the isle of Patmos He gives John a last
revelation, a last outlook of the churches of the present age. The wisest
expositors have almost uniformly united in recognizing in these seven epistles a
panorama stretching down from the days of John to the last time, each of these
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churches representing a different age, and yet each of them continuing in spirit
to the end and adding a new coloring to the whole picture. They seem to meet
like a great stream flowing down through church history. It begins in the
church at Ephesus. Then we see another tributary running into it, the church of
Smyrna.
Then come Pergamos and Thyatira. Still later Sardis pours its dark waters.
Then follows the bright crystal river of Philadelphia, and at last it ends in a
great sluggish swamp, Laodicea, which lies hard by the cities of the plain,
Sodom and Gomorrah, and the gates of hell. The church in Ephesus, orthodox,
active, conservative and growing cold, represents the second generation of
primitive Christians, already so far losing their first love that Paul and John
both speak of this same Ephesian church as turning away from them.
The church in Smyrna is a suffering church, going through its ten days of
tribulation and purchasing by blood and shame the martyr's crown. This
corresponds to the age of persecution that came in the second and third
centuries to recall the cold and formal Ephesus to her first love, during which a
series of ten distinct persecutions swept the whole line with fire and blood, and
carried countless martyrs into heaven. The church in Pergamos is a different
type. It dwells at Satan's seat, the dominion of the world. It is assailed by
Balaam's wiles, the allurements of the world. It is the church of Constantine
and the converted empire, the church suddenly exalted to imperial favor,
wealth and power and corrupted by the world from its faithfulness and purity;
until the smile of an emperor, the seat of honor at a banquet, the grand
cathedral, the proud bishopric or patriarchate took the place of ancient
simplicity and fidelity, and prepared the way for the next and deeper plunge.
Then comes Thyatira, "that woman Jezebel,” “the "depths of Satan," a true and
vivid picture of the rise of Romanism and all its deep and devilish wiles and
widespread domination over the Church of God from the sixth to the sixteenth
century. Sardis represents a yet darker eclipse, "a name to live, and thou art
dead." It is the Dark Ages, the putrid corpse of Medieval Romanism. And yet in
both these churches there are a few exceptions; there is a holy seed; there are
those in Thyatira that "have not known this doctrine," and there are "a few
names even in Sardis that have not defiled their garments." These are the
refugees of medieval times, the martyrs of Romanism, the witnesses for God
before the Reformation, who suffered and died for the testimony of Jesus, to the
number of countless millions. Like a burst of sunrise comes the church in
Philadelphia. It has "a little strength," but it is true. Especially does it honor
God's "Word" and hold up Christ's "name." Can we mistake it? It is the Church
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of the Reformation, and its honored names shall forever be as pillars in the
Temple of God, and share the glories of the New Jerusalem. But there is one
chapter more (would that we had not to write it). It is Laodicea, the church of
wealth and pride, but so languid and lukewarm that the impatient Master is
about to reject it as a nauseous offence. It is our modem Protestantism,
boasting of its numbers, its works, its resources, while 149 out of every 150 of
the human race are yet unsaved, while heathenism is increasing at the rate of
two million a year, and one sixtieth of one per cent of „our' wealth is given for
the Gospel, and one third is paid for whiskey and tobacco alone; while luxury,
avarice and pleasure are sapping the springs of piety and morality, and culture
leading thousands into skepticism; and the Master, in anger and concern,
alternately pleads and warns, begs her to open the door and let Him in,
threatens with rebukes and chastening, and, with His hand on the very latch of
Time, is about to enter once more His temple and His world, and make His last
awful Inquisition. And yet He pauses, and pointing to the Millennial Throne on
which He is just about to sit down, He offers this glorious reward: "To him that
overcomes will I grant to sit down with Me on My throne, even as I also
overcame, and am set down with My Father upon His throne." Such is the
picture of the Church through the Christian age. "Have we understood all these
things?" Have we seen any family photographs? Are we ready for the inspection
of Him who walks amid the Seven Golden Lamps, and looks with eyes that are
as a flame of fire? Are we in Ephesus, Laodicea or Pergamos, or worse, in
Thyatira or Sardis? Or are we in suffering Smyrna, or humble, faithful
Philadelphia? Thank God, the Seven Churches are not merely for brief and
transient periods, but the spirit of each continues to the end. So there is a holy
Philadelphia even amid an insipid Laodicea, May He find us with the little
flock to whom it is the „Father's good pleasure to give the kingdom‟.
A woman is many times used in tine Scriptures as a type of evil. The prototype
of this same evil power was the ancient Jezebel of Samaria. In Zechariah the
emblem of corruption is a woman sitting in an ephah and carried forth to
Babylon (vss. 7. II). In the parable of the leaven it is a woman who prefigures
the spirit of corruption there symbolized. John wonders at this woman because
he had seen the Church just before (ch.xii.) as a woman clothed with the sun.
Alas that so soon the Bride of Christ should seem like an harlot! Once more in
the same chapter, and more fully in the 18th, the same system of evil is
described by yet another name-viz., BABYLON, or MYSTERY OF BABYLONthat is, not the real, but the mystical Babylon, corresponding in spirit and
destiny, in pride, profligacy and destiny, to the ancient Queen of Empires. This
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name may refer THE GREAT APOSTASY especially to the city of Rome as
much as to the system of Romanism. We know this name was given by the
early fathers to it, and even Peter is thought by many, in writing his epistle
"from Babylon," to have really meant Rome. The fall of Babylon, in the 18th
chapter, involves probably the destruction of the city of Rome. The next feature
of this system of evil is universal dominion. "Power was given him over all
kindreds and tongues and nations." During the middle ages the power of Rome
was universal, so far at least as the world was under the sway of any European
State. It was to be a blasphemous power. We cannot better interpret this than
by quoting the following reference to the names and claims of the Roman
Pontiff at various periods in the past: "He claims a homage which even rivals
that of Jehovah. Some of the titles which have been given to him are truly
awful. Christopher Marcellus in the fourth session of the fifth Lateran Council,
called Pope Julius II. another God upon earth. In the sixth session of the same
council, Leo. X. was called by Simon Bengnius the Savior that was to come; and
the same Pope, in the next session of that council, was called King of kings. It
was to be worshipped. The word worship here applied both to the Beast and the
Dragon. This worship of the Beast was really a worship of the Dragon. Papal
worship is therefore devil worship. The word worshipped here means literally
"kissed." The method of Papal worship is to kiss the great toe. And in St. Peter's
the bronze statue said to represent St. Peter has had more than half of its toe
literally kissed away. To make the description still more literal it is said that
this statue is not St. Peter at all, but just an old heathen JUPITER found at
Rome, and dedicated to the great Apostle. If this be so, then their worship is
truly to the Dragon, for all the gods of Greece and Rome were literally symbols
of demon powers. He was to do great wonders, and deceive them that dwelt on
earth by those miracles that he should have power to do. This describes the
miraculous claims of Romanism, and the false, deceptive character of some, as
well as the undoubted supernatural reality of others. He was to call fire down
from heaven. This might well describe the anathemas of the Popes which call
down upon all who provoke them, 10. He was to control the very buying and
selling of all who refused his authority, How exactly this describes a Papal
interdict, which the Pontiffs sometimes passed on refractory subjects,
completely cutting them off from all human fellowship, and forbidding all
persons to transact business with them.
II. The Beast is denoted by a numerical name -viz., SIX HUNDRED AND
SIXTY-SIX. While there have been innumerable guesses at the meaning of this
mystical number, no interpretation seems more reasonable than that of
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Irenseus, the Christian Father, that the word "Laieinos,' by adding up the
numerical value of each letter, spells the number 666. The word means "Latin,"
and it is especially applicable to Romanism, which is called Latin Christianity,
and which since the year 663 has made the Latin language the vehicle of its
teaching.
12. The Papal woman is clothed in scarlet, and the Beast she rides is also
scarlet. We need not say that this is the processions, making this the
distinctively Papal color. It would seem as if the Lord had ordered that Rome
should establish her own identity by her very face.
13. She was "decked with precious stones."Who has not wondered at the
countless treasures of Roman altars? Let anyone go through the famous St.
Paul's of Rome, beyond the walls, and look at the altars presented by 'Various
European sovereigns, flashing with the splendors of jasper and sardonyx, and it
will be strange if he does not leave with a sense of worldly show such as the
most extravagant earthly entertainment could not rival, and with the thought
of how much better these things could serve the Master if converted into Bibles
and scattered through the world.
14. She was represented as a harlot committing fornication with the kings of
the earth. The idea is, of course, the unholy union of the Papal Church and the
governments of earth. This has been the story of European politics for twelve
centuries. The Papacy has always leaned upon the sword. Her first decrees of
universal supremacy she obtained from Roman emperors; her grants of
territory came from Pepin and Charlemagne and the Princess Matilda; her
debaucheries THE GREAT APOSTASY of Protestants were carried on by the
hands of the Duke of Alva and the Catholic powers of Europe. Her last years
were upheld by the bayonets of France and Austria, and her present attempt is
to get control of the democracies of Europe and America.
15. She is represented as holding in her hand a golden cup full of abominations.
The very seal of Rome is a woman holding in her hand a golden cup with the
inscription-"Sedet super uniuersom:"
16. She is to be supported by the kings of earth and then despoiled by them.
"They shall hate the harlot and make her desolate and naked, and shall eat her
flesh and burn her with fire." This is one of the most remarkable fulfillments of
prophecy. The world has witnessed just this spectacle for nearly one hundred
years. France, the eldest son of the Papacy, was the first to turn upon her. The
French Revolution struck her the first terrible blow, and then Napoleon
finished it, capturing and deposing the Pope himself. Then Italy finished what

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France began. Portugal has since followed suit, and today Cardinal Manning
truly says, there is not a nation to stand up, for the rights of the Church.
17. The same picture as Daniel gave of her as a persecuting power. She Is
"drunk with the blood of the saints and the martyrs of Jesus."
18. And the same duration is also assigned, as given by Daniel, "Power was
given to continue forty and two months"; that is, 1,260 years,
19. The fall of Rome is described in the eighteenth chapter. This has not yet
come. It would seem to indicate some sudden and terrific catastrophe coming
"in one hour," and engulfing the City of Ages in a ruin like Sodom and
Gomorrah, Ever since the days of the fathers it has been supposed that 'this
will come through some great natural convulsion, and that Rome will go to its
doom amid earthquake shock and fearful eruptions‟ of fire and brimstone.
20. But before this comes it may be we have much to develop. Out of its mouth,
along with the Dragon and False Prophet; are to go, and are going, "the unclean
spirits, like frogs, which are the spirits of devils working miracles," which are to
gather the kings of the earth to the last battle of the present age, the day of
Armageddon. It is to grow more distinctly and manifestly evil to the close, its
last head will be the 'devil himself. When Romanism falls then Satan in person
is to be the head of the old Roman beast, and lead the powers of earth once
more against the Lamb'. "The beast that was and is not, even he is the eighth,
and is of the seven and goes into perdition." This, then, is the Divine picture of
the great Apostasy. Today she is making her last desperate struggle. Let us not
be deceived. Her kingdom is gone, but her life is not dead. Innumerable facts
show her vitality. She is not going to be converted, but consumed. But there is a
remnant in her .bosom that God is calling forth. And our ministry preparatory
to the end is to send forth the heralds of the Gospel among all her benighted
votaries, and cry: "Come out of her my people, that ye be not partakers of her
sins, and that ye receive not of her plagues,"
THE PAROUSIA
The Parable of the Ten Virgins in the 25th chapter of Matthew gives us a far-off
vision of the Marriage Supper of the Lamb, and suggests with solemn warning
the danger that some may miss their place in that blessed company. Surely
there must be a difference between the saintly souls that have been "washed
and made white and tried," and the men and women who have found their
happiness in the things of the world, and would not understand the Rapture of
the Bridegroom‟s love. Are these earth-stained souls, even if saved at last, to
have the same place as John of Patmos, and Bernard of Cluny, with Monica
and Mary of Bethany? Surely, the question is enough to make us pause and ask
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our hearts if it is worthwhile to run the risk. What would an earthly marriage
be without love? Then what will heaven mean if we do not already know the
betrothal of the heart to our Heavenly Bridegroom and the rapture of His love?
Have we seen Him in His beauty? Have we hearkened to His call? Have we
been won by His love? And have we learned, "For Oh the Master is so fair, His
smile so sweet to banished men, That they who meet Him anywhere, can never
rest on earth again."And they who see Him risen afar, At God's right hand for
sinful men, Forgetful stand, of home and land, Remembering fair Jerusalem."
GRACE AND REWARD:
The principles on which the judgment will be based are made plain. First note
the distinction between salvation and reward. Salvation is altogether free;
reward is bestowed for service rendered. Just as in a college course there are
subjects which all must take, and honor classes which are entered only by those
who specially compete for prizes; so in the kingdom of God all must repent,
believe, and be born again, but all may not be heroes of faith, or service, or
sacrifice, and all shall not wear garlands and crowns of glory. The laborers in
the vineyard may represent the principle of the common salvation, the Parables
of the Talents and Pounds the principle of rewards at the Lord‟s coming.
Christ's words to the woman of Samaria, "If you knew the gift of God," describe
the former; his words just afterwards to the disciples refer to the reward: "He
that reaps receives wages and gathereth fruit unto life eternal, that both he
that sowed and he that reaps may rejoice together:' Here is the double reward
for service, addressed to them, the servants, viz., wages, paid as they do the
work, and a share in the fruit at harvest time. Again, the striking passage in I.
Corinthians 9:24; "They that run in a race run all, but one receives the prize, I
therefore run not uncertainly; so fight I, not as one that beats the air: but I
keep under my body, and bring it into subjection, lest after I have preached the
Gospel to others, I myself should be a castaway"; or, more correctly, "a
disapproved competitor." It literally means one rejected at the end of the race
as regards the prize-not finally lost, for such a thought never entered Paul's
mind.
ACCORDING TO WORKS:
Again the reward is according to service rendered. It is in exact proportion not
to the quantity always, but to the spirit and value. How finely this is brought
out in the Parable of the Pounds. Five pounds multiplied bring five cities, and
ten pounds improved bring ten cities. The doubling of one talent is as much
rewarded as the doubling of five. The humblest worker, if fully faithful, is
'recompensed as fully as the most illustrious."He that shall receive a prophet in
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the name of a prophet shall receive a prophet‟s reward, and he that shall
receive a righteous man in the name of a righteous man shalt receive a
righteous man's reward."
JUDGMENT OF THE SAINTS:
The service that was in the heart to do, but for which we had no opportunity,
will be rewarded, "according to what a man hath, and not what he hath not."
Many a quiet heart will be brought out into the light of heaven as the true
instrument of a blessing in which others, perhaps, had a more public part.
Some of the special recompenses are definitely described. There are wages and
fruit for the reaper in life's harvest, and glories like the eternal stars for those
that turn many to righteousness. There is "a crown of glory that fades not
away" for the faithful minister. There is a crown of life for the man that bravely
and truly stands in the battlefield of the life and endures the ordeal of
temptation. These bitter strokes are fashioning our diadem for by-and-by. Then
the suffering martyr shall find his blood drops crystallized into the rubies of a
"crown of life." Then they who simply overcome shall receive a royal heritage
with Christ Himself. And even they who could do little else than live and look
for His appearing shall be recompensed with a crown of righteousness." The one
that has faithfully used his natural talents shall receive in proportion to his
improvement of them (Matt.25.) and he who has multiplied and rightly
employed his spiritual privileges and endowments will be made a ruler over as
many cities as the pound she gained. The faithful and wise steward who took
good care of his Lord's household here, and gave to his children a portion-in
season, will be made "ruler over all that he hath." And they who left all and
followed Christ shall be recompensed hundredfold more in that time in the
things they sacrificed for Christ. Even the secret thought of service that never
was expressed will be recognized and recompensed, and "every man have praise
of God." Nor will our gifts to His treasury be lost. The generous millionaire and
the self-denying widow will find all their gifts on deposit, at compound interest,
and they will stand astonished at their colossal fortunes. Like the crowns of the
Restoration time, forged out of the golden gifts of the captives in Babylon, their
gold will be found hanging in diadems above their heads on heaven's pillars,
inscribed with their names inwrought with His. Oh, then, no sacrifice will seem
to have been too great, no gift too large, no love too warm, no enthusiasm too
intense. Life's full significance will be unrolled, and our only regret will be that
we cannot live it over again.

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Matt.3:11

Matt.
13:23-29
Matt. 5:8
Matt.
13:33
Matt. 5:20
Matt.
13:44-50
Matt. 7:13-14 Matt.
16:8-12
Matt. 7:21-23 Matt.
18:23-35
Matt. 11:12
Matt.
19:13-14
Matt.11:25-26 Matt.
19:16-26
Matt.13:11-23 Matt.
20:20-28

Matt.
21:28-32
Matt.
23:11-12
Mark 4:1-20

Luke 9:48

Luke 11:913
Luke 12:2231
Mark 4:30Luke 12:4932
53
Mark 9:35Luke 13:2237
28
Mark 10:17- Luke 15:24
27
Mark 10:42- Luke 18:1544
16
Luke 8:1-18 Luke 18:18Matt. 13:3- 30
9

Luke 19:110
Luke 21:1011
John 6:5758
John 6:63
John 8:12
John 14:1617
John 18:36

OT overlooked miracles
Dan. 2,7
,,,,,,,,,,,,,.

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