Dear —, As to Abraham having seen “my day,” as the Lord tells the Jews in John 8; it seems to be a general expression. But I daresay that in the scene in the close of Gen. 14, when he returned victoriously from the slaughter of the confederate kings, we find a definite presentation of the “day” of the Lord, which he then saw. Melchizedek met him with bread and wine, and blessed the most High God and Abraham His servant.
This scene presents a tableau of what the ushering in of the “day” of the Lord will be, i.e. the Kingdom. Israel (the seed of Abraham) return in weariness, but victoriously from their conflict with their enemies. Jesus comes forth as King of Righteousness from the heavens and from Jerusalem, the city of peace. He brings forth strength and joy (bread and wine) to refresh the weary remnant of His people, and He blesses the most High God—God’s millennial name; then possessor of heaven and earth. The former, long defiled by evil spirits and Satan’s power, being cleansed by the casting down of Satan (Rev. 12). While the earth, long in rebellion against God and His Christ (Psa. 2, Acts 4, &c.), are in peace, all conflicting powers being then overthrown (Rev. 19). He also blesses “Abraham of the Most High God,” and is thus as Melchisedek — a Priest upon His throne (Zech. 6.)—both King and Priest, the link between the then peaceful heavens, and the earth in blessing under His sway. The night has passed away; the day of the Lord has come.
The knowledge of the godly remnant of Israel differs from that of Abraham, in the first place by the fact of Ex. 6:33And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them. (Exodus 6:3). “I appeared unto Abraham,... by El Shaddai; but by my name Jehovah was I not known to them.” “God Almighty” (El Shaddai) was the patriarchal name of God; “Jehovah” the name by which “I AM” revealed Himself to Israel. Next, Jesus has been “in all their afflictions, afflicted” (Isa. 63:99In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old. (Isaiah 63:9)), and has given a divine character and voice to their cry in the Psalms.
When the time of the calling of the Church is over and she is taken to glory, the Lord will “turn his hand upon the little ones” of His ancient people, in the interval between His having come for His saints and His appearing in glory with them. This period is termed the “great tribulation” through which the godly remnant of the Jewish people have to pass. They are godly; under law; upright in heart, yet confessing their people’s blood-guiltiness; they are looking for Jehovah’s intervention against their enemies. They are persecuted under the beast; betrayed by their false brethren who have received the Antichrist. All these sorrows find expression in the Psalms. In using them they begin, as I understand it, but dimly at first, to perceive that some One has been in these trying circumstances before them. One, who when He cried to Jehovah, was heard. “This poor man cried and Jehovah heard him, and delivered him out of all his troubles.” This encourages them to cry that He may deliver them. Gradually the thought of His being more. than man dawns and grows on their souls. Jeremiah may tell them “Cursed is the man that trusteth in man” (17:5), while Psa. 2 will say “Blessed are all they which trust in him.” This seems a contradiction; but the perception of His divine nature is gradually but effectually taking its place in their souls, until the moment comes when, He appears to their deliverance, and they look on Him whom they pierced and mourn, and find Him to be Jehovah’s fellow—nay, Jehovah Himself.
Another difference between Abraham and them is, that they look for the earthly blessings of the kingdom; not something outside this scene, as Abraham. Though if they are slain they find their reward in heaven itself.
“S.” Will you give an outline of the Parable of the Talents (Matt. 25:14-3014For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. 15And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. 16Then he that had received the five talents went and traded with the same, and made them other five talents. 17And likewise he that had received two, he also gained other two. 18But he that had received one went and digged in the earth, and hid his lord's money. 19After a long time the lord of those servants cometh, and reckoneth with them. 20And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. 21His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 22He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. 23His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 24Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: 25And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. 26His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: 27Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. 28Take therefore the talent from him, and give it unto him which hath ten talents. 29For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. 30And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. (Matthew 25:14‑30)). There being an “evil servant” is a difficulty to some. May not an unrenewed soul get a gift?
A. This is one of three Parables in Matt. 24:45-51;2545Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 46Blessed is that servant, whom his lord when he cometh shall find so doing. 47Verily I say unto you, That he shall make him ruler over all his goods. 48But and if that evil servant shall say in his heart, My lord delayeth his coming; 49And shall begin to smite his fellowservants, and to eat and drink with the drunken; 50The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth. (Matthew 24:45‑51)
45Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. 46And these shall go away into everlasting punishment: but the righteous into life eternal. 1And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, 2Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. 3Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, 4And consulted that they might take Jesus by subtilty, and kill him. 5But they said, Not on the feast day, lest there be an uproar among the people. (Matthew 25:45‑26:5). 1-30, which refer to the relations of those who would really or ostensibly follow the Lord Jesus during the period characterized by His absence and the calling out of the Church; from Pentecost until the Lord’s second coming. During this time He has ceased to deal with the Jew. At its close He will judge the “quick,” and thus bring in the kingdom (25:30).
The Parable of the Talents is mainly a question of power, rather than of gift, if you mean by the latter such as the ascended Lord gives in Eph. 4:8-118Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; (Ephesians 4:8‑11), as head of His body to His members.
He is represented as “traveling into a far country,” Messiah rejected by His own people, goes on high. When He departed He called His own servants, and delivered unto them His goods, i.e., spiritual things (in Judaism God had distributed earthly things), varying the power and measure according to the aptitude of the vessel. “Unto one he gave five talents, to another two, and to another one;” and then went away, Thus spiritual power is imparted. Three things are recognized. 1. The measure of spiritual power bestowed according to the sovereignty and wisdom of the giver. 2. The natural ability of the vessel. 3. Activity in trading with his Lord’s goods.
Then, “after a long time” comes the reckoning, and some are found to have doubled their Lord’s money, and are to enter into the joy of their Lord. The rewards are all the same here, because when the talents were varied it was His sovereignty to do so. Each did his best, and each doubled his capital, no matter what the amount. We have to be diligent, that we lose not spiritual power. This has been the ease frequently with many who have not traded with that which the Lord has bestowed; their power is weakened from want of diligence in trading with it.
It being a question of power, the evil servant is judged according to what was at his disposal, and the place he had taken. The question is not that of salvation, but of the power of the Spirit. Hence he is judged as a servant, but an evil one. He is not treated for not being a servant, but for being one with whom spiritual power wrought, and which he abused. Balaam in the Old Testament, Judas in the New, and those who had said, “Lord, Lord,” and cast out devils, and done many marvelous works in the Lord’s name, are examples of this. A man might speak with the tongue of men and of angels, and not have love—the divine nature, and be nothing (1 Cor. Heb. 6 also speaks of those who were partakers of the Holy Ghost, and of the powers of the world to come, or coming age, and were unrenewed.
He is judged out of his own mouth, for “with the froward he will show himself froward.”