Few portions of Scripture contain more complete instruction as to God’s present ways than the parable of the pounds in Luke 19. Its purpose is stated in the opening verse where we learn that Jesus spoke it “because He was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.” Just afterward, as He entered Jerusalem, His disciples hailed Him as King saying, “Blessed be the King that cometh in the name of the Lord” (vs. 38). They expected, as the two disciples on the way to Emmaus declared, that He would at that time “have redeemed Israel” (Luke 24:2121But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done. (Luke 24:21)) and that the kingdom of God would thus be manifested. We see from Luke 17:20-2120And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: 21Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. (Luke 17:20‑21) that the kingdom had already come, but it was not yet with outward show or “observation.”
Before the Kingdom Appears
In this parable, therefore, the Lord details what is to happen before that kingdom would appear. He Himself, seen here under the figure of the nobleman, was to go into a far country — in fact, to leave the world for heaven — there to receive the kingdom and, having received it, to return. Meanwhile, those who denied His rights — the Jews especially, but also the world as a whole — not only rejected Him in person while here, but also “sent a message after Him, saying, We will not have this man to reign over us” (vs. 14). Such a message was the stoning of Stephen, as well as the persistent refusal to hear the testimony of the apostles and of the Holy Spirit after Christ’s departure. This has been the attitude of the world as a whole, and of the Jews in particular, toward Jesus since He “sat down on the right hand of the Majesty on high,” and this will be their attitude as a nation till He comes again. He will then return, having had the nations given Him as His inheritance and the uttermost parts of the earth for His possession, and those who will not that He should reign over them will be dealt with in judgment.
The Citizens and the Servants
But between His departure and His return there is, besides the citizens who rejected Him, another class of persons called His servants. These, though left among the citizens, are in the city to care for their Lord’s things entrusted to their charge. While the citizens reject Him as their King, these own His authority; while the citizens have no thought of His return, these occupy till He comes. These servants represent Christendom — those who, in name at least, acknowledge the authority of the rejected Lord. It is solemn to contrast this picture of the responsibility even of the Christian professor with the thought which even true believers commonly cherish as to their place in the world. The responsibility pointed out is the common responsibility of Christendom, and surely it is impossible to look at Christendom in the light of the responsibility here disclosed without a sad sense of its utter failure to execute the charge with which it has been entrusted. Nevertheless, the responsibility of the Christian profession is to occupy for Christ till He returns, and according to this responsibility it will be judged.
Nominal Christians
By the mass of nominal Christians the charge is simply disregarded. Hard thoughts of God are entertained, His gifts forgotten or despised, and His demands regarded as unreasonable. He is looked upon as “an austere man,” taking up what He had not laid down and reaping what He had not sown. And yet man, with his usual inconsistency, while judging God as exacting more than is due, has taken no pains to earn, as it were, anything for Him. He is therefore judged out of his own mouth and condemned as an unprofitable servant.
Leaving the sad case of mere professors, let us ask to what extent we answer to the believer’s responsibility. To how many true Christians is the thought present, “I am here for Christ, in His interest in this world where He has been rejected”? How does the world appear to one who has this view of the place he is called upon to occupy?
The cross, as the means by which sins were put away, is, of course, valued by all real believers. But Paul saw in the death of Christ not only deliverance from sins, but deliverance “from this present evil world.” To him that cross was not only the place where sin had been judged, but also the means by which “the world is crucified unto me, and I unto the world” (Gal. 6:1414But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. (Galatians 6:14)), but he saw in the death of Christ the death of all, “and that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again” (2 Cor. 5:15). What complete separation from the world — what complete devotedness to Christ — do we see here!
Wholeheartedness
What the Lord desires in His people is wholeheartedness for Himself. This does not imply separation from the ordinary occupations of the world. But the question is whether these occupations entangle the heart and become our objects, or whether, while pursuing these occupations, the heart is still free for Christ. Is getting on in the world what fills our thoughts, or are we constrained by the love of Christ, seeking to live not unto ourselves, but unto Him who died for us and rose again?
Some may be called upon to preach Christ, but all are called upon to live Christ. And to live Christ involves taking His place in relationship to the world. “They are not of the world,” He said, “even as I am not of the world” (John 17:1616They are not of the world, even as I am not of the world. (John 17:16)). The heart that is in communion with Christ, though it may not know how to lay down principles, will distinguish readily enough what will suit Him and what would grieve His Spirit. Indeed it is only Christians who are anxious to mix with the world that have any difficulty in the matter. The world itself quickly enough discerns what is consistent and what is inconsistent in a Christian, and it estimates without difficulty the value of the testimony given by a worldly believer. If the heart is really true to Christ it will unconsciously bear witness to Him and separate from the world which knows Him not. The spirit and objects of the world cannot have a place in the soul that is filled with Christ. The pursuits and riches of the world will appear worthless to him whose affections are set on things above.
Losing Heart
There is another danger in these last days, namely, that of losing heart and failing to “occupy” until our Lord comes. In a coming day, we read that “because iniquity shall abound, the love of many shall wax cold” (Matt. 24:1212And because iniquity shall abound, the love of many shall wax cold. (Matthew 24:12)), and this same attitude can take hold of believers today. We are called upon, not merely to “hold fast” until He comes, but also to “occupy.” The heart that is really warm towards Christ will be found doing both: holding fast what he has been given and using his time and energy to learn more of Christ and to seek His interests down here.
The character of the true servant will show itself in various ways. If to serve Christ is really the object, His own Word and directions will be the rule of service. The power is of God who does not need our wisdom as to the mode of carrying on His work, but who requires our obedience as servants. No truth is more needed at the present moment than that of the all-sufficiency of the Word of God. There may, of course, be earnestness and truth of heart, which the Lord does own even where much is added which He could not sanction, but in these cases His blessing is on what comes from Himself, not on what comes from the flesh and the world.
Waiting for His Coming
There is another thing which will mark the true servant. He will be waiting for the coming of his Lord. If the heart is really estranged from the world and set on heavenly things, what expectation will bring such blessedness as the thought of the Lord’s return? The idle servant, whose heart was full of hard thoughts about his Lord, could, of course, entertain no bright hopes in connection with His coming again. To him the thought must necessarily be unwelcome. But what joy would the prospect bring to the heart of the faithful servant who had been living and laboring for Him during His absence! Are our hearts thus waiting and longing? Are we occupying for Christ during His absence, seeking to act in obedience to His Word, waiting in joyful anticipation for His return?
T. B. Baines (adapted)