The Parables on the LORD'S Return . . . . . . . . . . . . . . . . . . .43
America In TheKingdom Parables
C.O. Stadsklev
The Kingdom of Heaven on Earth
Introduction
ALL THE PROPHETS and the apos-tles, as well as the Lord in His kingdomparables, spoke of the Kingdom of God, orthe Kingdom of Heaven, as a way of lifewhich was to be established and come intomanifestation here on earth.
The prophets and the apostles alsotaught, just as did the Lord, that theKingdom of Heaven on earth wouldbecome manifest on earth in the last days.
These inspired writers also taughtthat in the “last days” the Kingdom ofGod, or the Kingdom of Heaven, on earthwould be the greatest and the most exalt-ed kingdom or nation on earth.
Since our study of the Kingdom ofHeaven on earth will be largely limited towhat the Lord taught, we shall cite butfew passages from the Old Scriptures. Atthis juncture we want to call your atten-tion to Micah 4:1: “But in the last daysit shall come to pass, that the moun-tain of the Lord shall be establishedin the top of the mountains, and itshall be exalted above the hills; andpeople shall flow unto it.”
The word “mountain,” as every Biblestudent knows, symbolizes kingdom, and“hills” symbolize nations.
Therefore Micah 4:1 could be para-phrased to read, “But in the last days itshall come to pass, that the kingdomnation of the house of the Lord shall beestablished at the top of the kingdoms,and it shall be exalted above thenations..."
In order to clearly and firmly establish
in our minds the fact that God's great ulti-mate purpose throughout the ages hasbeen, and still is, the Kingdom of God onearth, we shall quote a few scriptures andlist others.
While it was left largely to theprophets to set forth God's ultimate andlong-range purpose for this earth, thispurpose is clearly indicated throughout allthe Scriptures.
One such scripture is Numbers 14:20-21: where we read, “And the Lord said,I have pardoned according to thyword: But as truly as I live, all theearth shall be filled with the glory ofthe Lord.”
Psalm 72: sets forth God's final pur-pose for this earth, so we shall note anumber of verses from this beautifulprophecy that will soon be a reality.
“Give the king thy judgments, OGod, and thy righteousness unto theking's son.
“He shall judge thy people withrighteousness, and thy poor withjudgment.
“The mountains shall bring peaceto the people, and the little hills, byrighteousness.
“He shall judge the poor of the peo-ple, he shall save the children of theneedy, and shall break in pieces theoppressor.
“They shall fear thee as long as thesun and moon endure, throughout allgenerations.
“He shall come down like rainupon the mown grass: as showers thatwater the earth.
“In his days shall the righteousflourish; and abundance of peace solong as the moon endureth.
“He shall have dominion also fromsea to sea, and from the river unto the
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ends of the earth.“They that dwell in the wilderness
shall bow before him; and his enemiesshall lick the dust.....
“Yea, all kings shall fall downbefore him: all nations shall servehim.
“For he shall deliver the needywhen he crieth; the poor also, and himthat hath no helper.
“He shall spare the poor andneedy, and shall save the souls of theneedy....
“His name shall endure for ever:his name shall be continued as longas the sun: and men shall be blessedin him: all nations shall call himblessed.
“Blessed be the Lord God, the Godof Israel, who only doeth wondrousthings.
“And blessed be his glorious namefor ever: and let the whole earth befilled with his glory; Amen, andAmen.”
Rather than quoting here more scrip-tures revealing God's ultimate purpose forthis earth, please read at your leisureIsaiah, chapters 2, 11, 32, 35 and 66.
The prophets Jeremiah, Ezekiel,Daniel, Joel, Micah, Zephaniah and oth-ers all prophesied that God's ultimatepurpose for the earth is the Kingdom ofGod on earth, when the will of God shallbe done in earth as it is in heaven. Forthis reason this Kingdom of God on earthis often spoken of as the Kingdom ofHeaven because it is of heavenly origin.
With this summation in mind of whatthe Old Scriptures teach concerning theKingdom of God on earth, we shall consid-er what the Lord taught relative to the
Kingdom of God, or the Kingdom ofHeaven, on earth.
In Matthew 6:9,10: Jesus exhortedHis disciples to make the Kingdom of Godtheir first petition. In these verses weread, “After this manner thereforepray ye: Our Father which art inheaven, Hallowed be thy name. Thykingdom come. Thy will be done inearth, as it is in heaven.” The churchhas prayed this prayer for 1,900 years andnow, according to prophecy and the Lord'sparables, the time has come for thisprayer to be answered.
One of the first references in the NewScriptures to the Kingdom of Heaven onearth is Matthew 8:11,12: “And I sayunto you, That many shall come fromthe east and west, and shall sit downwith Abraham, and Isaac, and Jacob,in the kingdom of heaven. But thechildren of the kingdom shall be castout into outer darkness: There shallbe weeping and gnashing of teeth.”
Here we learn that the Kingdom ofHeaven on earth will be the fulfillment ofthe promise of a great nation that wasgiven to Abraham, Isaac, and Jacob.
The first recorded promise God madeto Abraham is found in Genesis 12:2where we read, “And I will make of thee agreat nation, and I will bless thee, andmake thy name great; and thou shalt be ablessing.” Subsequent prophecy makes itclear that this nation was to come intobeing in the “last days” as we have shownin our book, “The United States in BibleProphecy.”
From the Lord's statement in Matthew8:11 we would expect most of the peoplewho enter this kingdom or nation to comefrom, or enter from, the east and the west
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rather than from the north and the south.The expression “sit down with Abraham,Isaac, and Jacob in the kingdom of heav-en” means that the people who are fortu-nate enough to enter this nation wouldenjoy and take part in the national andmaterial blessing God promised to thedescendants of Abraham, Isaac, andJacob.
In verse 12 Jesus makes a statementwhich He repeats and emphasizes in greatdetail in other kingdom parables, namely,that this kingdom of God would becleansed, and even the children of thekingdom who defy kingdom laws andprinciples will eventually be removedfrom this nation. This would cause weep-ing and gnashing of teeth — loud protestsand anger.
Matthew 13: opens as follows: “Thesame day went Jesus out of the house,and sat by the sea side. And greatmultitudes were gathered togetherunto him, so that he went into a ship,and sat; and the whole multitudestood on the shore. And he spakemany things unto them in parables.”
There are seven parables in this onechapter of fifty-eight verses, and six arekingdom parables. The first parable is theparable of the Sower and the Seed. And itapparently is an introduction to the otherparables on the Kingdom of Heaven onearth.
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The Sower and the SeedMatthew 13:1-23
THE READER'S attention has alreadybeen called to the fact that the Parable ofthe Sower and the Seed introduces theother parables on the Kingdom of Heavenon earth.
Verses 10 and 11 of Matthew 13 tellus “the disciples came, and said untohim, (Jesus) Why speakest thou untothem in parables? He answered andsaid unto them, Because it is givenunto you to know the mysteries of thekingdom of heaven, but to them it isnot given.”
Here we learn that there are mysteriesor secrets in the Kingdom of Heaven onearth which would be made known inparables.
In verse 19 of Matthew 13 Jesus indi-cated that Satan would put forth specialeffort to keep people in ignorance and con-fusion relative to the Kingdom of Heavenon earth.
Verse 19: reads as follows: “Whenany one heareth the word of the king-dom, and understandeth it not, thencometh the wicked one, and catchethaway that which was sown in hisheart. This is he which received seedby the way side.”
As with other truths taught in theScriptures, a scriptural interpretationand a correct understanding is necessaryif the Word of God as the seed is to takeroot and produce the desired results.
The importance of understanding isalso emphasized in verse 23 where weread, “But he that received seed intothe good ground is he that heareth theword, and understandeth it; whichalso beareth fruit, and bringeth forth,some an hundredfold, some sixty,some thirty.”
Since God's great ultimate purpose inHis plan for this earth is the establish-ment of His kingdom on earth where Hiswill shall be done as it is in heaven, we
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can understand why Satan has put forthsuch a desperate and persistent effort tokeep people in ignorance and confusionrelative to what is meant by the Kingdomof Heaven or the Kingdom of God onearth.
We must remember, as we read inMatthew 13:11, that the Lord's purpose ingiving these kingdom parables was tomake known the mysteries or the secretsof the Kingdom of Heaven.
And remember always, we must notconfuse the mysteries of the Kingdom ofHeaven on earth with the mysteries of theChurch of Jesus Christ.
In his letters to the Ephesians andColossians, the Apostle Paul claims thathe was the first man to whom the mysteryof the Church of Jesus Christ wasrevealed.
In verse 2 of Ephesians 3 he wrote thatit was given unto him to open the dispen-sation of grace or the Church Age. In bothEphesians and Colossians he states thatthe mystery of the Church is “Christ inyou the hope of glory,” that personal salva-tion is for all people who will receive andbelieve on the Lord Jesus Christ. SeeEphesians 3:1-6 & Colossians 1:24-29.
After Jesus had set forth His parablesof the Kingdom of leaven, as given inMatthew 13, He said, “Have ye under-stood all these things?“ They replied, “Yea,Lord.”
If the mysteries of the Kingdom ofHeaven, of which Jesus spoke, are identi-cal with the mysteries of the Church ofwhich Paul wrote, then the Lord failed inHis teaching and the disciples were mis-taken in answering that they understoodthe kingdom parables, for the disciples
most certainly did not understand themysteries of the Church until after thedeath and resurrection of the Lord.
Furthermore, if the Kingdom parablesare Church parables making known themysteries of the Church then Paul was inerror in teaching that the mysteries of theChurch and the Age of Grace were firstmade known to him.
Before going into the study of theParable of the Tares Among the Wheat weshall consider the shorter parables ofMatthew 13, and then return to that para-ble.
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The Mustard SeedMatthew 13:31,32
In Matthew 13:31,32 we find the fol-lowing: “Another parable put he forthunto them, saying, The kingdom ofheaven is like to a grain of mustardseed, which a man took, and sowed inhis field: Which indeed is the least ofall seeds: but when it is grown, it isthe greatest among herbs, andbecometh a tree, so that the birds ofthe air come and lodge in the branch-es thereof”
From this parable we learn that thekingdom or nation that was to be thebeginning of the Kingdom of Heaven onearth was to have a very small andinsignificant beginning, but when it wasgrown it was to be greatest among thenations Herbs or trees in Scripture sym-bolize nations. (See Ezekiel 17 and Daniel4.)
Birds in Scripture symbolize evil anddestructive forces. (See Ezekiel 17 andRevelation 18:2.)
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Therefore in looking for the nation thatis to be the restoration of the Kingdom ofGod on earth we must find a nation thathad a small beginning but grew to becomeamong the greatest of nations, having eviland destructive forces in its branches ofgovernment. Furthermore, this nationmust be in this world for in verse 38 Jesussaid, "the field is the world."
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The LeavenMatthew 13:33-35
Verse 33 of Matthew 13 containsanother parable on the Kingdom ofHeaven on earth. It states: “Anotherparable spake he unto them; Thekingdom of heaven is like unto leaven,which a woman took, and hid in threemeasures of meal, till the whole wasleavened.”
From this parable we learn that thenation that is the restoration of theKingdom of God on earth is a nation thathas three measures or three separatedepartments in its national set-up, suchas the legislative, the executive, and thejudicial. Leaven symbolizes doctrine orteaching, good or evil.
The woman in the parable symbolizesIsrael, now called Anglo-Saxondom.Throughout the Old Scripture the word"woman" and 'wife' is used to symbolizethe Israel people.
Therefore we would expect this nationthat was the beginning of the restorationof the Kingdom of God to be founded bythe Anglo-Saxon people with a leaven or adoctrine and teaching on civil administra-tion that required three measures or sep-arate departments. Since it requires timefor the leaven to leaven the whole, wewould not expect this nation to be perfect
or completely in harmony with the civillaws of God in its beginning.
The fact that the woman hid the leav-en indicates that the identity and the sig-nificance of this nation would not be gen-erally known.
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The Treasure Hid in the FieldMatthew 13:44
This thought is also emphasized in theparable given in verse 44 where we read,“Again, the kingdom of Heaven is likeunto treasure hid in a field; the whichwhen a man hath found, he hideth,and for joy thereof goeth and sellethall that he hath, and buyeth thatfield.”
The man in this parable who buys thefield is the Lord Jesus Christ whom by Hisdeath and resurrection purchased salva-tion for “whosoever will” in the world orfield. But the Kingdom of Heaven is like atreasure hid in a field which this sameman keeps hidden.
Since the Old Scripture passages, suchas Exodus 19:5 and Psalm 135:4 speak ofIsrael or the Anglo-Saxons as the Lord's“peculiar treasure,” we would expect thisnation, hid or unknown and unrecognizedin the world, to be founded and largelycomposed of these same people, the Anglo-Saxons.
Let us note here the pertinent state-ments of Exodus 19 and Psalm 135: “Yeshall be a peculiar treasure unto meabove all people: for all the earth ismine.” And, “For the Lord hath chosenJacob unto himself, and Israel for hispeculiar treasure.”
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The Merchant ManSeeking Goodly Pearls
Matthew 13:45-46
Verses 45 and 46 of Matthew 13give us the following parable: “Again, thekingdom of heaven is like unto a mer-chant man, seeking goodly pearls:Who, when he had found one pearl ofgreat price, went and sold all that hehad, and bought it.”
If Israel (Anglo-Saxondom) is thetreasure hid in the field, then they arealso the pearl of great price. Goodly pearlsand treasure hid in the field are very sim-ilar. And both of these parables set forth atruth repeatedly emphasized in the OldScriptures but which is almost completelyoverlooked or ignored today. Namely this,that Christ died for the redemption ofIsrael, or the Isaac sons, as well as for thepersonal salvation of “whosoever will” inthe field or the world.
We must establish this fact in ourminds for without it the kingdom parablescannot be understood: The Israel peopleare always spoken of as the kingdom peo-ple and redemption is for the Kingdom ofGod and without this redemption therenever could be a Kingdom of God on earth.
There are many passages in the Biblewhich deal with the redemption of Israelor the Anglo-Saxons. One such scripture isIsaiah 44:21-23: “Remember these, OJacob and Israel; for thou art my ser-vant: I have formed thee; thou art myservant: O Israel; thou shalt not beforgotten of me. I have blotted out, asa thick cloud, thy sins: return untome; for I have redeemed thee. Sing, Oye heavens; for the Lord hath done it:shout, ye lower parts of the earth:break forth into singing, ye moun-
tains, O forest and every tree therein:for the Lord hath redeemed Jacob,and glorified himself in Israel.”
The redemption of Israel, or the Anglo-Saxons as they are now called, is such aglorious truth and its results and effectsare so far-reaching and so blessed that theprophet Isaiah calls upon the heavens tosing and the lower parts of the earth toshout. He cries to the mountains to breakforth into singing and every tree in theforest to do likewise “for the Lord hathredeemed Jacob, and glorified himself inIsrael.”
The redemption of Israel is a study byitself but must be kept in mind as we con-tinue our study of the kingdom parables.
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The Net and the Fish
Matthew 13:47-50
The next kingdom parable in Matthew13 is the parable of “a net, that was castinto the sea.” Verses 47-50: state,“Again, the kingdom of heaven is likeunto a net, that was cast into the sea,and gathered of every kind: Which,when it was full, they drew to shore,and sat down, and gathered the goodinto vessels, but cast the bad away. Soshall it be at the end of the world: theangels shall come forth, and sever thewicked from among the just, Andshall cast them into the furnace offire: there shall be wailing and gnash-ing of teeth.”
The time for the fulfillment of theparable is stated very definitely to be theend of the present age. The term “the endof the world” is more correctly rendered“the end of the age.” All students of Bibleprophecy agree that we are now living inthe closing days of the present age.
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Therefore the nation which is to be thebeginning of the Kingdom of God on earthmust be a nation now in existence, and itmust have every kind of citizen in itsmidst, and it must have a sense of being“full” — or beginning to restrict its immi-gration. And it must be a nation whichwill be forced to cast the bad fish (or peo-ple) out of its border by practicing depor-tation. It must also be nation where peo-ple, both and bad citizens, desire to livebecause when the bad are deported ordenied entrance, they raise a great cry ofprotest and they become very angry, as issymbolized by the gnashing of teeth.
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The Tares of the Field
Matthew 13:24-30, 36-43
The reader will observe in our study ofthe Parable of Tares Among the Wheatthat the time for the fulfillment of thisparable is twice given as "the end of theworld," or as the marginal referencereads, "the consummation of the age" - thetime in which we now live.
Let us begin by reading verse 36 andcontinuing on through verse 43. As weread these verses note particularly thatChrist is the sower of people called “thegood seed,” that the devil is the sower ofbad people called “tares,” and that bothseeds are sown in the same “field.”
“Then Jesus sent the multitude away,and went into the house: and his disci-ples came unto him, saying, Declareunto us the parable of the tares of thefield.”
“He answered and said unto them,He that soweth the good seed is theSon of man; The field is the world; thegood seed are the children of the king-
dom; but the tares are the children ofthe wicked one; The enemy that sowedthem is the devil; the harvest is theend of the world; and the reapers arethe angels.”
"As therefore the tares are gath-ered and burned in the fire; so shall itbe in the end of this world. The Son ofman shall send forth his angels, andthey shall gather out of his kingdomall things that offend, and themwhich do iniquity; And shall castthem into a furnace of fire: there shallbe wailing and gnashing of teeth,”
"Then shall the righteous shineforth as the sun in the kingdom oftheir Father. Who hath ears to hear,let him hear.”
Here, as in the parable of the net, theleaven, the treasure hid in the field, andthe mustard seed parable, we find theUnited States of America has all the ear-marks of being the beginning of theKingdom of God on earth.
No one will deny the fact that thePilgrims and early settlers were of theChristian faith. Therefore in a veryunique and real sense this nation wasplanted by the Son of man, Jesus Christ.In any effort to find the nation or peoplethat are to blossom forth to be theKingdom of God on earth this fact must bekept in mind, for it must absolutely be anation of Christendom, officially recogniz-ing Jesus as the Son of God. It must havebeen founded by Christians.
Since Jesus said “the field is theworld,” we know the Kingdom of God is anation in the world at the end of the pres-ent age.
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In the Parable of the Sower and theSeed, the seed is the Word of God and thesower is any person who preaches andteaches the Word of God. But in this king-dom parable on the tares (Jesus) the Sonof man is the sower and "the good seed arethe children of the kingdom (or a people),but the tares are the children of thewicked one" (also a people).
Jesus is not implying that everyunsaved person in the nation is a plant ofthe wicked one. He was foretelling whatwe all today realize and witness, namely,that the devil who inspired atheistic com-munism has been busy planting hisagents, stooges and sympathizers in ourmidst, and for the time being we seem, asJesus said, unable to do much about it.
As to what people Jesus had in mindwhen He said "the good seed are the chil-dren of the kingdom" we need only to reada few of many passages from the OldScriptures. Throughout the OldScriptures the Isaac sons — now calledAnglo-Saxons - are spoken of as God'skingdom; therefore the children of thekingdom are descendants of the Isaacsons.
Speaking through Moses in Exodus19:6: God said to them, “Ye shall be untome a kingdom,” and in Deuteronomy14:2: Moses wrote, ” . . . the Lord hathchosen thee to be a peculiar (exclu-sive) people unto himself, above allthe nations that are upon the earth.”
Beware lest you believe the devil's liesthat these promises and prophecies are alldone away with, for as Paul wrote inRomans 15:8, “Now I say that JesusChrist was a minister of the circumci-sion for the truth of God, to confirmthe promises made unto the lathers.”Christ came to "confirm" and not to cancel
out the promises made to the fathers ofthe White Race.
Coming back to the kingdom parable ofthe tares, we find as we noted before, thatin both verse 39 and verse 40 Jesus givesthe time for the tares to be removed fromthe kingdom nation as "the end of theworld" or at the end of the present age.
In verse 41 we read, “The Son ofman shall send forth his angels, andthey shall gather out of his kingdomall things that offend, and themwhich do iniquity.”
The “angels” that the Lord will com-mission and use to remove the children ofthe wicked from His kingdom could beboth human beings and celestial beingsfor the word “angel” means messenger,leader, pastor. From what we alreadyknow about the infiltration of Reds plant-ed in important positions, it will undoubt-edly require the assistance of actualangels to root them out.
When Jesus gave the parable on thetares, as recorded in verses 24 through 30,He indicated that some of the good peopleof this nation would attempt to gather thetares prematurely for in verse 29 He saidto them, “Nay; lest while ye gather upthe tares, ye root up also the wheatwith them.”
In other words, Jesus said if this isdone prematurely you will merely createviolence and you will give the tares a bet-ter opportunity to hide themselves and tosink their roots deeper into the nation.
Therefore in verse 30 Jesus said, “Letboth grow together until the harvest:and in the time of the harvest I willsay to the reapers, Gather ye togetherfirst the tares, and bind them in bun-
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dles to burn them: but gather thewheat into my barn.”
Twice in this verse we find the word“harvest,” and in verse 39 Jesus said, “Theharvest is the end of the world” — or the“consummation of the age” as we read inthe marginal reference. So this kingdomparable is very clearly an end timeprophecy.
In the light of the words of Jesus whenHe said, “Gather ye together first thetares, and bind them in bundles to burnthem,” we are witnessing very significantthings. For many years the F.B.I.,Congressional Committees, and privatecitizens have been identifying, classifying,and “binding in bundles” the subversiveforces in our nation, and because so littlehas been done to root them out of places ofinfluence many good people are in despairfor the future well-being of our nation.But they need not be and they will not beif they know and believe the Lord's king-dom parables.
This does not mean we are to be fatal-istic and close our eyes to the dreadfulharm that these plants of the wicked onecan do and are now doing, but we must seethe wisdom of our Lord's strategy inallowing these tares to become so confi-dent of success that they will freely andboldly identify themselves.
When wheat becomes ripe it hangs itshead. When tares are ripe they hold theirhead erect. So it is today. Many goodAmericans hang their heads when theythink of our national security and sur-vival. The tares are confident, arrogantand defiant, utterly unaware of the factthat they are being tied in bundles for theburning.
The burning, wailing, and gnashing ofteeth spoken of in this and other kingdomparables does not refer to punishmentafter death for the individual Christrejecter. It is symbolic language foundonly in the Gospels, and always in a king-dom parable.
It is symbolic language used in thekingdom parables to denote the anger andthe loud protest on the part of the subver-sives that will be deported when we enterthe final phase of our life and death strug-gle with Christless world communism.(This article was written in 1959. A 2002update note While 'communism is dead'those 'tares' were behind it are not. TheyLive!)
The Lord closed this kingdom parablein verse 43 with these beautiful and hopeinspiring words: “Then shall the right-eous shine forth as the sun in thekingdom of their Father. Who hathears to heat, let him hear.”
The righteous that will "shine forth asthe sun in the kingdom of their Father"must refer to the rule of the Body of Christ(the true Church) when the will of God isdone on earth as it is in heaven.
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The Householder
Matthew 13:51-52
The last parable in Matthew 13 isvery brief and reads as follows:
“Jesus saith unto them, Have yeunderstood all these things? They sayunto him, Yea, Lord. Then said heunto them, Therefore every scribewhich is instructed unto the kingdomof heaven is like unto a man that is anhouseholder, which bringeth forth outof his treasure things new and old.”
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A scribe is a teacher, one whoinstructs. Jesus is here stating that everyone who is instructed in the Kingdom ofheaven must bring forth and be familiarwith the treasure -the truth, in both theNew and Old Scriptures.
This parable strikes straight at theheart of much of the popular instructionrelative to the Kingdom of God todaywhich completely ignores the truth per-taining to the Kingdom of God in the OldScriptures.
The fact that Jesus spoke this briefparable immediately after He had asked,"Have ye understood all these things?"and His disciples had answered, "Yea,Lord" shows that the Lord was emphasiz-ing the fact that no one could be instruct-ed in the Kingdom of God who ignored theOld Scriptures and who was unwilling toreceive new truth from the NewScriptures.
The principal new treasure or truththat was to come to the disciples after theLord's death and resurrection was themystery of the Church of Christ, which inthe plan of God is to rule over theKingdom after the resurrection of therighteous dead.
When the Lord asked the disciples ifthey had understood His kingdom para-bles they said, “Yea, Lord.” And the Lordwas satisfied that they had, but in Luke18:31-34: we read the following:
“Then he took unto him the twelve,and said unto them, Behold, we go upto Jerusalem, and all things that arewritten by the prophets concerningthe Son of man shall be accomplished.For he shall be delivered unto theGentiles, and shall be mocked, andspitefully entreated, and spitted on:
And they shall scourge him, and puthim to death: and the third day heshall rise again. And they understoodnone of these things: and this sayingwas hid from them, neither knew theythe things which were spoken.”
This shows, as we have stated before,that the disciples did not understand thetruth and the mystery of the Church, thebody of Christ. Therefore the kingdomparables are not Church parables; theyare kingdom parables based on thecovenants, prophecies, and the historyfound in the Old Scriptures.
The scribes or teachers who are teach-ing that the Church is the Kingdom of Godare defying and denying both the Old andthe New Scriptures.
The disciples understood, and correctlyso, that the Kingdom of God was tobecome manifest here on earth, and itwould eventually cover the whole earth.They also correctly understood the teach-ing of the Old Scriptures and the Lord'sparables that the Isaac sons, now knownas the Anglo-Saxons or the White race, arethe kingdom people. But they did notunderstand why Christ must die. Theythought, as we read in Luke 19:11: “thatthe kingdom of God should immediatelyappear.” To correct this error Jesus gavethe parable recorded in Luke 19: 12-27.
When Christ went to the cross, insteadof exerting Himself and establishing athrone, the disciples deserted Him, andPeter even denied the Christ. Peter's con-fusion, disappointment and despair wasso great that he returned to his trade.
After the disciples had found the treas-ure or truth revealed in the NewScriptures, riley rallied to declare thetruth of the Lord's death and resurrection.
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They showed from the Old Scriptures, theonly Scriptures they had, that Christ diedfor the redemption of Anglo-Saxondom aswell as for the personal salvation of“whosoever will.”
They never changed their stand orteaching on the Kingdom of God on earth,for the last question they asked the Lordafter His resurrection and glorification isfound in Acts 1:6,7,8, where we read,“When they therefore were cometogether, they asked of him, saying,Lord, wilt thou at this time restoreagain the kingdom to Israel? And hesaid unto them, It is not for you toknow the times or the seasons, whichthe Father hath put in his own power.But ye shall receive power, after theHoly Ghost is come upon you: and yeshall be w/messes unto me....”
This period of witnessing has nowpractically run its course, and the restora-tion of the Kingdom of God on earth hasbegun.
Those who teach that Christ made nulland void the covenants and propheciesgiven concerning the Isaac sons as foundin the Old Scriptures not only make thewritings of Moses and the prophetsuntrue, they make the words of Christand the apostles untrue also.
In Romans 15:8 Paul wrote, “Now Isay that Jesus Christ was a ministerof the circumcision for the truth ofGod, to confirm the promises madeunto the fathers.”
In Acts 15:13-18 the apostle Jamessets forth God's purpose in the ChurchAge and what would follow the closing ofthe Church Age. Let us note here theseverses:
“And after they had held their peace,James answered, saying, Men andbrethren, hearken unto me: Simeonhath declared how God at first didvisit the Gentiles, to take out of them apeople for his name. And to this agreethe words of the prophets; as it is writ-ten, After this I will return, and willbuild again the tabernacle of David,which is fallen down; and l will buildagain the ruins thereof, and I will setit up: That the residue of men mightseek after the Lord, and all theGentiles, upon whom my name iscalled, saith the Lord, who doeth allthese things. Known unto God are allhis works from the beginning of theworld.”
Note that in verse 16 we read thatafter the Church Age of witnessing andtaking out of a people from every tongueand people, the Lord would build againthe tabernacle of David.
In 2 Chronicles 5:2 we read thisexpression, “... the city of David, whichis Zion.” Nearly every one of the OldScripture prophets prophesied that in thelast day there would arise a great nationpatterning its civil administration and itsreligious faith after that of King David.The prophets called this nation “Zion.”
If you will read my book on “TheUnited States is Zion of Bible Prophecy” itwill help you to realize that “known untoGod are all his works from the beginningof the world,” and that all of the promisesof God found in the Old Scriptures are“Yea, and Amen in Christ,” whether theybe personal or racial.
It is evident from the writings of theprophets and the Lord's kingdom parablesthat the Kingdom of God on earth does notbecome a world-wide condition instanta-
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neously, but rather a gradual develop-ment throughout the earth.
Apparently, God will use one nation asan example to demonstrate His way of lifefor all nations, and this will eventuallycause all nations to seek and adopt thisway of life.
In Isaiah 61:11 we read, “For as theearth bringeth forth her bud, and asthe garden causeth the things thatare sown in it to spring forth; so theLord God will cause righteousnessand praise to spring forth before allthe nations.”
If God is going to cause national right-eousness and praise (freedom and happi-ness) to spring forth before all the nations,It would seem that it is His purpose to useone nation to demonstrate the Christianand scriptural way of life for all nations.Also, it would have to be something othernations could see.
P. A. del Valle, Lt. Gen. U.S.M.C.Retired, wrote the following: “When theFounding Fathers, under Divine inspira-tion, framed the American Constitution,they made history. For the first time inthis world a government was foundedupon the principles and concepts ofChristianity. They stated that our rightswere derived from God, and not from anyworldly king or government.”
These are true and tremendously sig-nificant words, for they further identifythe North American Continent as the landwhere God will cause national righteous-ness and praise to spring forth for allnations to see and copy.
The fact that Isaiah prophesied thatthis would come forth “as the earthbringeth forth her bud, and as the garden
causeth the things that are sown in it tospring forth” refutes the idea that theKingdom of God is to come forth in amoment or in the twinkling of an eye.
It also indicates, as we find in the king-dom parables, that it would take time forthis kingdom nation to become manifestand its significance realized. A garden,before the flowers spring forth and beforethe weeding is under way, looks like anyother plot of ground.
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The Parable on Forgiveness
Matthew 18:23-35
The Lords parable in Matthew 18:23-35 is the Parable on Forgiveness. It is akingdom parable and sets forth the eco-nomic law of the Old Scripture on forgiv-ing and can-ceiling debts every seventhyear found in Deuteronomy 15, and thefiftieth year jubilee of Leviticus 25, whichis really an antitrust and antimonopolylaw. Deuteronomy 15 and Leviticus 25contain two very basic and important eco-nomic laws.
The Lord is the king in this parablewho takes account of his servants.
The fact that the Lord is here present-ed as a “king” shows that this is a king-dom parable and that civil administrationis to be accounted for.
We must always remember that civilgovernment was ordained of God and thatcivil administrators must some day givean account to God just as all other mortalsmust.
The first servant brought before theking owed him 10,000 talents.
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This servant had nothing whereby topay this debt so the king commanded himto be sold, and his wife, and children, andall that he had, and payment to be made.
We shall now read verses 26 through30: “The servant therefore fell down,and worshipped him, saying, Lord,have patience with me, and I will paythee all. “Then the lord of that servantwas moved with compassion, andloosed him, and forgave him thedebt.” (The Greek word “worshipped”used here is not our modem word worship.Here it implies one who is at the mercy ofanother or one who has been outmaneu-vered.)
“But the same servant went out,and found one of his fellow servants,which owed him an hundred pence:and he laid hands on him, and tookhim by the throat, saying, Pay me thatthou owest. And his fellow servant felldown at his feet. and besought him,saying, Have patience with me, and Iwill pay thee all. And he would not:but went and cast him into prison, tillhe should pay the debt.”
This first servant which was hopeless-ly in debt to the Lord represented thosewho rejected Christ, bringing great pun-ishment upon themselves, their wives andtheir children. The fact that the Lord for-gave them is evident from the fact thatmany of them later became faithfulChristians.
The fact that this first servant wentout and took a fellow servant by thethroat, saying, “Pay me that thou owest”— which amounted to a few dollars — setsforth in symbolic prophecy what is now amatter of history; namely, that evil anti-Christ forces, which have no regard foreither the Old or New Scriptures, would
saddle Christendom with a pagan debtmoney system which would give them astranglehold on everything and everyonein Christendom.
This money system would enable themto cast the nations of Christendom into aneconomic or financial prison, panics,depressions, and recessions — causinguntold sorrow as Jesus implied in verse31.
Verse 34 states, “And his lord waswroth, and delivered him to the tor-mentors, till he should pay all thatwas due unto him.”
The manipulators of this debt moneysystem have brought “great torment” orpersecution upon themselves, and theworst is perhaps yet to come. For accord-ing to the economic law of God and theprophecies of the holy prophets and apos-tles, the present national debt, with itsinterest, will be cancelled and a righteousand workable money system will be adopt-ed as we come to the time of the cleansingof the kingdom nation. The Lord indicatesin this parable that there will be no for-giveness for the money manipulators untilour national debt is forgiven.
Since my book, “The InevitableCollapse of our Debt Money System,”deals with our present money system inthe light of Scripture and is available, weshall drop this matter and consider anoth-er kingdom parable, excepting to say, thatin the Old Scriptures this pagan debtmoney system is symbolized by the word“yoke” while Jesus uses the symbol of aman being held by the throat — or inother words, it is a system of servitudeand strangulation.
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The Laborers
Matthew 20:1-16
Our next parable in Matthew 20:1-16 isalso a kingdom parable dealing with eco-nomics. It is called the Parable of theLaborers.
In this parable an householder hiredlaborers to work in his vineyard. Somebegan to work early in the morning, someat 9:00, some at noon, others at 3:00 in theafternoon, and still others at 5:00.
In the evening when the householderpaid his laborers he gave each the samepay. Twice in this parable the householdersaid when he hired the laborers,“Whatsoever is right l will give you.”
Those who had been hired first hadagreed to labor throughout the day for acertain amount, but when they saw thatthose who had labored only a few hoursreceived the same as they did they mur-mured against the goodman of the house.
The householder answered, “Is it notlawful for me to do what I will with mineown? Is thine eye evil, because I amgood?”
There are undoubtedly many lessonsand applications in the parable, but oneseems to stand out very clearly; namely,that human beings, as such, have certainrights. They are entitled to the necessitiesof life and every person is entitled toenough buying power so that his or herdaily necessities can be supplied. Whilethe householder seemed to be overly gen-erous to the late comers, and not so gener-ous with those who labored all day, hetwice said he would do what was right.
Our old age assistance, social security,unemployment compensation are allbased on this Christian and scripturalprinciple.
These provisions are not perfect norare they adequate, but they are steps inthe right direction. If the present adminis-tration would do what is lawful and whatis right, it would do as this good house-holder, and place buying power in thehands of the people. It would keep buyingpower in balance with goods and servicesat all times, avoiding both inflation anddeflation.
As the Lord indicated in the parable,when that is done some will murmur, butas the Lord said, it will be because “thineeye is evil.” They, too, will say “somethingfor nothing,” which is not true. A dividendfrom a prosperous business is not some-thing for nothing.
One of the most important functions ofany civil administration is to constantlyprovide the people with an adequate and acontrolled buying power. And this couldand should be done without creating adebt and without any interest payment.This will come, and no amount of evilmurmuring will be able to stop it.
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The Marriage of the King's Son
Matthew 22:1-14
There are three parables in Matthew21 which are definitely kingdom parables,but since they do not open with the words"The kingdom of heaven is like" we willpass on to Matthew 22. These three king-dom parables in Matthew 21 are The FigTree that Withered Away (verses 18-21),The Parable of the Two Sons (verses 28-
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32), and The Parable of the Householderand the Husbandmen (verses 33-45).
The 22nd chapter of Matthew beginsas follows: “And Jesus answered andspake unto them again by parables,and said, The kingdom of heaven islike unto a certain king, which madea marriage for his son.”
In the expression “a marriage for hisson” we are confronted with a symbolwhich is used repeatedly in the OldScriptures, but is misused and misunder-stood perhaps more than any other type orsymbol in Bible teaching today.
Ignoring the fact that the Israel peopleare always symbolized as the Lord's bridethroughout the Old Scriptures, someteach that the Church is the Lord's bride.This they do in spite of the fact that theapostle Paul repeatedly taught that theChurch was the body of Christ, and Christwas the Head of the Church which is Hisbody.
Let us note three New Scripture pas-sages showing that the Church is symbol-ized as the body of Christ.
1 Corinthians 12:12-13: “For as thebody is one, and hath many members,and all the members of that one body,being many, are one body: so also isChrist. For by one Spirit are we allbaptized into one body.”
1 Corinthians 12:27: “Now ye arethe body of Christ, and members inparticular.”
Colossians 1:18: “And he is thehead of the body, the church: who isthe beginning, the firstborn from thedead; that in all things he might havethe preeminence.”
Turning to Revelation 21:9-12 weread the following concerning the brideand Lamb's wife:
“And there came unto me one of theseven angels which had the sevenvials full of the seven last plagues,and talked with me, saying, Comehither, I will shew thee the bride, theLamb's wife. And he carried me awayin the spirit to a great and highmountain, and shewed me that greatcity, the holy Jerusalem, descendingout of heaven from God, Having theglory (or presence) of God: and herlight was like unto a stone most pre-cious, even like a jasper stone, clearas crystal; And had a wall great andhigh, and had twelve dates, and at thegates twelve angels, and names writ-ten thereon, which are the names ofthe twelve tribes of the children ofIsrael.”
Here we find what we would expect,for it is what we find throughout the OldScriptures, namely this, that the childrenof Israel are symbolized as the bride, theLamb's wife.
We need not comment here on the factthat the bride, the Lamb's wife, is symbol-ized as a high mountain, or great nation,and as the new and holy Jerusalemdescending from God for we have donethat in our books on the United States inprophecy.
It is interesting to note that accordingto verse 9, it was one of the seven angelswhich had the seven vials full of the sevenlast plagues which showed John the bride,the Lamb's wife, indicating that the iden-tity of the Lamb's wife would not be gen-erally known until the end time.
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When God created a wife for Adam,God said, “It is not good that the manshould be alone; I will make him anhelp meet for him”
Genesis 2:18
A wife is an helpmate. Therefore whenthe Lord in the parable in Matthew 22said, “The kingdom of heaven is likeunto a certain king, which made amarriage for his son,” He was sayingthere is coming a time when the Isaacsons, or the twelve tribes of Israel, willunite and cooperate with the Church,which is the body of Christ, and cause thewill of God to be done on earth as it is inheaven.
Having established from theScriptures what is symbolized by the mar-riage of the king's son, we shall proceedwith our study of this parable. Verses 3through 7:
“And (he) sent forth his servants tocall them that were bidden to the wed-ding: and they would not come. Again,he sent forth other servants, saying,Tell them which are bidden, Behold, Ihave prepared my dinner: my oxenand my fatlings are killed, and allthings are ready: come unto the mar-riage. But they made light of it, andwent their ways, one to his farm,another to his merchandise:”
“And the remnant took his ser-vants, and entreated them spitefully,and slew them. But when the kingheard thereof, he was wroth: and hesent forth his armies, and destroyedthose murderers, and burned up theircity."
These verses are not difficult to under-stand for anyone familiar with the fourGospels.
In Matthew 3:1-2 we read: “In thosedays came John the Baptist, preach-ing in the wilderness of Judea, andsaying, Repent ye: for the kingdom ofheaven is at hand.”
John, the forerunner of Jesus,preached, “Repent ye, for the kingdom ofheaven is at hand.” But neither the reli-gious nor the civil leaders of that daywould repent and honor the Word of Godin either civil or religious affairs, andafter a brief ministry John the Baptistwas beheaded by Herod because Johnrebuked the king for violating God's mar-riage law.
Meanwhile, as we read in Matthew4:17: “From that time Jesus began topreach, and to say, Repent: for thekingdom of heaven is at hand.”
But as with John so with the LordJesus Christ after a brief preaching andteaching ministry of three years: the reli-gious leaders crucified the Lord.
Now we come to verse 8 of Matthew22 where we read, “Then saith he tohis servants, The wedding is ready,but they which were bidden were notworthy.” Let us also note verses 9 and10:
“Go ye therefore into the highways,and as many as ye shall find, bid tothe marriage. So those servants wentout into the highways, and gatheredtogether all as many as they found,both bad and good: and the weddingwas furnished with guests.”
We must not lose sight of the fact thatthis is a kingdom parable and not achurch parable. Christ is presented as aking's son and that means one who has todo with civil administration.
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It is important that we note that bothbad and good people were found at thewedding. There are no bad people in thebody of Christ for all who are members ofthe body of Christ are born again andhave the imputed and imparted right-eousness of Christ.
But as we found in other kingdomparables, there are bad and undesirablepeople among the kingdom people at theend of the present age. Therefore the king-dom people must be cleansed as it is sym-bolized in verses 11 through 13 wherewe read, “And when the king came into see the guests, he saw there a manwhich had not on a wedding garment:And he saith unto him, Friend, howcamest thou in hither not having awedding garment? And he wasspeechless.”“Then said the king to the servants,Bind him hand and loot, and takehim away, and cast him into outerdarkness; there shall be weeping andgnashing of teeth."
The man in the parable who did nothave a wedding garment represents andsymbolizes those in Christendom who areopposed to Christ and His kingdom laws.
The fact that the man was speechlesswhen questioned is interesting, and per-haps revealing, when we note how somepeople refuse to answer, pleading the fifthamendment when questioned about theircommunistic activities.
The “outer darkness” where the manwithout the wedding garment was cast isthe same as in Matthew 8:12 andMatthew 25:30. It is darkness outside thenations of Christendom.
Weeping and gnashing of teeth sym-bolize the loud protests that will be heard
and the anger that will be evident whenthe Reds with their stooges and dupes aredeported. Don't think this cannot happenhere. It has already begun. According tothe kingdom parables and the propheciesof the Old Scriptures, when Anglo-Saxondom comes to its final showdownwith the anti-Christ forces of WorldCommunism, it will be forced to do one ofthree things with the Reds in our midst:jail them, deport them, or execute them.We have already done all three on a limit-ed scale.
One reason why both the disciples andthe scribes and Pharisees, the enemies ofthe Lord, understood the Lord's kingdomparables is because they were familiarwith the history and the prophecies of theOld Scriptures.
At the time Jesus spoke this kingdomparable it was a matter of Bible historythat ten-tribed Israel was on the high-ways.
According to the 17th chapter of IIKings, ten-tribed Israel was taken intocaptivity by the Assyrians and placed bythe river of Gozan and in the cities of theMedes in 722 B. C.
According to the 25th chapter of IIKings, the Judah kingdom was taken intocaptivity by the Babylonians and carriedto Babylon in 586 B. C.
According to the books of Ezra andNehemiah "forty and two thousand threehundred and threescore" people returnedfrom the Babylonian captivity and found-ed the little state that developed into, andconstituted, the Jewish nation at the timeof Christ.
According to the prophecy of Hosea,Isaiah and the other prophets, ten-tribed
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Israel was to migrate away from Palestineinto the north and west and occupy anddevelop the undeveloped areas of the thengreat unknown wildernesses of Europeand America.
The teaching that the return toPalestine of less than 43,000 Judahiteswas the reuniting of the Israel and Judahnations is as absurd as it is unscriptural.How could less 43,000 people have beenthe reuniting of two kingdoms, each onenumbering into the millions.
In His parable on the marriage of theking's son, Jesus ,vas predicting that thescribes and Pharisees would reject Hispreaching and crucify Him, bringing uponthemselves and their people and their citygreat wrath and great destruction.
But Jesus also predicted what we nowknow to be history, that the Gospel withits personal and national message wouldgo to ten-tribed Israel as they migrated onthe highways to their appointed places inthe north and west.
As a result of the preaching and theteaching of the Gospel "the wedding wasfurnished with guests." In other words,God's will shall be done on earth and allwho object to God's way of life for men andnations will be removed.
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The Blade, Ear and Corn
Mark 4:26-29
Mark 4:26-29 reminds us of Isaiah61:11, where we are told, “For as theearth bringeth forth her bud, and asthe garden causeth the things thatare sown in it to spring forth; so theLord God will cause righteousness
and praise to spring forth before allthe nations.” With this in mind let usnote Mark 4:26-29:
“And he said, So is the kingdom ofGod, as ii a man should cast seed intothe ground; And should sleep, andrise night and day, and the seedshould spring and grow up, tieknoweth not how. For the earthbringeth forth fruit of herself; first theblade, then the ear, alter that the fullcorn in the ear.”
"But when the fruit is brought forthimmediately he putteth in the sickle,because the harvest is come.”
These two scriptures, the one from theOld and the other from the NewScriptures, clearly refute the notion thatthe restoration of the kingdom of God onearth will take place instantaneously andwith great display of power and glory.
It is true that the present world orderwill pass away with a great noise amidstunprecedented world-wide upheaval anddestruction, but the Kingdom of God onearth is to come forth as the things thatare sown in a garden as we noted in Isaiah61:11 and as we read in Mark 4 whereJesus said, “So is the kingdom of God,as if a man should cast seed into theground .... For the earth bringethforth fruit of herself; first the blade,then the ear, alter that the full corn inthe ear.”
Seed sown in the ground does not comeforth in an instant; neither does it springforth with a great manifestation of powerand beauty. It comes forth gradually andat first it is often difficult to discern whatis actually coming out of the ground.
This is as we have seen in the teachingof the parables of the tares, the mustard
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seed, the leaven, and the kingdom parableof the net cast into the sea — all found inMatthew 13.
In all of these kingdom parables we aretaught that the nation that was therestoration of the Kingdom of God onearth would not be recognized as suchuntil it became a great nation, and thiswould be in the “last days.”
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The Sheep and Goat Nations
Matthew 25:31-46
With the exception of the Parable ofthe Tares in Matthew 13, the Parable ofthe Sheep and Goat Nations in Matthew25:31-46 is perhaps one of the most inter-esting, revealing and encouraging para-bles for us living in the closing days of thepresent age.
Those who teach that the Lord's king-dom parables are Church parables usethis parable to teach that personal salva-tion is by works and good deeds done toother people. And if the Lord's parablesare Church parables dealing with person-al salvation then personal salvation is byworks.
But such is not the case. All scripturefrom Genesis to Revelation teaches mostemphatically that personal salvation andregeneration never has been and nevercould be by works of righteousness thatwe have done. Personal salvation hasalways been by grace through faith in thesubstitutionary death of the Lord JesusChrist.
As we look back to Calvary and believeand receive Christ as our Savior who diedfor our sins and arose for our justification,
so believers before Calvary looked forwardto Calvary and believed God's promisethat the Messiah would come and atonefor all sin. The believers who lived prior toCalvary demonstrated their faith by sacri-ficing lambs and goats, not that the bloodof mere animals could or did atone for sin,but every animal sacrifice in OldScripture time typified the mercy, forgive-ness, and deliverance that would come tomankind as a result of Calvary.
The first statement in the Parable ofthe Sheep and Goat nations shows clearlythat this is an end time parable or prophe-cy.
It gives the time as “When the Son ofman shall come in his glory.” The nextverse in the parable states, “And beforehim shall be gathered all nations:(not all churches or all Christians butall nations) and he shall separatethem one from another, as a shepherddivideth his sheep from the goats.”(verse 32).
How can anyone teach that this is aChurch parable dealing with personal sal-vation when the Lord so clearly stated“before him shall be gathered all nations?”This a parable on the separation and judg-ment of nations which takes place at theend of this age and the full manifestationof the Kingdom of God on earth.
Verse 33 states, “And he shall setthe sheep on his right hand, but thegoats on the left.”
Since we are living in the end time, weare not surprised to find that the separa-tion of nations has already begun. Thesheep nations are on the right and arespoken of as rightists. The goat nationsare on the left and are spoken of as left-ists.
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In verse 34 we read, “Then shall theKing say unto them on his right hand,Come ye blessed of my Father, inheritthe kingdom prepared for you fromthe foundation of the world.”
“Come ye blessed of my Father” isaddressed to the sheep nations on theright. In this parable we have a number ofidentification marks which identify thenations of Christendom as the sheepnations.
Throughout the Old Scripture theIsrael people, now known as Anglo-Saxonsor Isaac sons, are spoken of as God'ssheep.
Psalm 78:52 - “But (God) made hisown people to go forth like sheep, andguided them in the wilderness like aflock.” Jeremiah 50:6 - “My people hathbeen lost sheep.” In verse 17 of the samechapter of Jeremiah we read, “Israel is ascattered sheep.” In Matthew 15:24Jesus said, “I am not sent but unto thelost sheep of the house of Israel.”
Jesus was sent to the only people whoas a people have received Him andbelieved in Him, namely, Anglo-Saxondom.
These same people have been blessedof the Father far beyond any other peopleand as nations of Christendom they are onthe right and in opposition to the goatnations on the left.
Verses 35 through 40 further identi-fy, and unmistakeably so, the nations ofChristendom as the sheep nations.
In these verses the Lord commends thesheep nations by saying, “For I was anhungred, and ye gave me meat: I wasthirsty, and ye gave me drink: I was a
stranger, and ye took me in: Naked,and ye clothed me: I was sick, and yevisited me: I was in prison, and yecame unto me.”
The sheep nations reply, “When didwe do all these things unto thee?”Verse 40 - “And the King shall answerand say unto them, Verily I say untoyou, Inasmuch as ye have done itunto one of the least of these mybrethren, ye have done it unto me.”
It is not difficult to understand what ismeant by “these my brethren” for inMatthew 12:50 Jesus said, “For whoso-ever shall do the will of my Fatherwhich is in heaven, the same is mybrother, and sister, and mother.” Sothen, the individual Christian whobelieves in Christ is His brother. Needlessto say, the nations of Christendom havebeen more considerate toward Christians,the King's brethren, than any other groupof nations.
In case some one might have difficultywith verse 37 where the sheep nations arecalled “the righteous” we should citeIsaiah 54:17 where God speaks of Israel,His servant race, and says, “their right-eousness is of me.” In other words, dueto the redemption of Israel, which wasaccomplished at Calvary, the King seesthe sheep nations as righteous. This is nota righteousness of their own, but therighteousness which is of God through theredemption at Calvary.
Returning to the Parable of the Sheepand Goat Nations let us note verse 41:“Then shall he say also unto them onthe left hand, Depart from me, yecursed, into everlasting (age long)fire, prepared for the devil and hisangels.”
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Prior to the rise and spread of WorldCommunism, it would have been difficultto see how the rulers of a whole block ofnations could be told, “Depart from me, yecursed, into everlasting fire, prepared forthe devil and his angels.” But with whatwe know today concerning the commu-nists and communism, it is both scriptur-al and right that they should be commit-ted to everlasting fire. “Everlasting fire”does not mean literal fire anymore thanthe sheep and goats in this parable are lit-eral sheep and goats. “Fire” when used insymbolic scripture symbolizes cleansingas well as punishment and destruction ofthat which is completely evil.
We read the following in verses 44through 46, which close the Lord's para-ble on the separation and the judgment ofthe sheep and goat nations:
“Then shall they also answer him,saying, Lord, when saw we thee anhungred, or athirst, or a stranger, ornaked, or sick, or in prison, and didnot minister unto thee? Then shall heanswer them, saying, Verily I say untoyou, Inasmuch as ye did it not to oneof the least of these, ye did it not to me.
“And these shall go away into ever-lasting punishment: but the righteousinto life eternal.”
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The Ten Virgins
Matthew 25:1-13
The Parable of the Ten Virgins ofMatthew 25:1-13 is perhaps the most dif-ficult to expound of all the Lord's para-bles.
It opens with the word "then." This is aword indicating the time when the
Parable of the Ten Virgins would be ful-filled.
“Then” is the first word in Matthew25 and it refers back to the last two vers-es of Matthew 24, where we read: “Thelord of that servant shall come in aday when he looketh not for him, andin an hour that he is not aware of,And shall cut him asunder, andappoint him his portion with the hyp-ocrites: there shall be weeping andgnashing of teeth.”
Thus we learn that the Parable of theTen Virgins is an end-time prophecy. Thisis also made plain later in the parable.
Events in Christendom will undoubt-edly in the near future make the Parableof the Ten Virgins readily understood andexplained, as has been the case in otherkingdom parables.
Meanwhile we shall seek to learn themeaning and message of this parablewhich has had so many varied interpreta-tions.
Like so many other parables spoken byour Lord, it is a parable on the restorationand the ushering in of the Kingdom of Godon earth, and it is not a Church parable.
The “ten virgins” we can be certainrepresent or symbolize the ten tribes ofIsrael. A few passages from the OldScriptures will establish this fact.
Isaiah was inspired of God to speak toIsrael as being the Lord's bride inChapter 62:5: “For as a young manmarrieth a virgin, so shall thy sonsmarry thee: and as the bridegroomrejoiceth over the bride, so shall thyGod rejoice over thee.” In Isaiah 54:5Isaiah wrote, “For thy Maker is thine
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husband; the Lord of hosts is hisname; and thy Redeemer the Holy Oneof Israel; The God of the whole earthshall he be called.”
Jeremiah used the same symbol inChapter 3:14: “Turn O backslidingchildren, saith the Lord; for I am mar-ried unto you: and I will take you oneof a city, and two of a family, and Iwill bring you to Zion.”
Hosea wrote the following in Chapter2:19,20: “And I will betroth thee untome for ever; yea, I will betroth theeunto me in righteousness, and injudgment, and in loving-kindness,and in mercies. I will even betroththee unto me in faithfulness: and thoushalt know the Lord.”
In Revelation 21:9,10,12 we read,“And there came unto me one of theseven angels which had the sevenvials full of the seven last plagues,and talked with me, saying, Comehither, I will shew thee the bride, theLamb's wife. And he carried me awayin the spirit to a great and highmountain, and shewed me that greatcity, the holy Jerusalem, descendingout of heaven from God ... and at thegates ... names written thereon, whichare the names of the twelve tribes ofthe children of Israel.”
In the light of these scriptures thereshould be no question as to what peoplesare symbolized as the ten virgins.
The fact that they are spoken of as vir-gins demands that they be the people ofChristendom who recognize Christ andare in a blood covenant relationship withGod. Throughout all the Old Scriptureswe find Israel under a protective bloodcovenant with God. In the New Scriptures
they are under the blood of Christ as arace. Redemption in both the Old andNew Scriptures was and is for Israel.
Next, we find that the ten virgins “tooktheir lamps.” “Lamps” in symbolic scrip-ture represent the Word of God. In Psalm119:105 we read, “Thy word is a lampunto my feet and a light unto mypath.”
The only people in the history ofChristendom who have ever made aneffort to establish their civil administra-tion and their way of life according to theWord of God are the Israel people, nowknown as the Anglo-Saxons.
Psalm 147:19,20 makes the followingvery significant statement: “He shewethhis word unto Jacob, his statutes andhis judgments unto Israel. He hathnot dealt so with any nation: and asfor his judgments, they have notknown them. Praise ye the Lord.”
In Deuteronomy 4:7,8 Moses wrote:“For what nation is there so great,who hath God so nigh unto them, asthe Lord our God is in all things thatwe call upon him for? And whatnation is there so great, that hathstatutes and judgments so righteousas all this law, which I set before youthis day?”
This scripture is as true and uniqueconcerning the Israel people today as itwas in the days of Moses, with this differ-ence: they are now the many nations asGod promised Abraham they would be.
And since these Anglo-Saxons are theonly people who have even known God'snational laws, statutes, and judgments,they are without question the ten virginswith their lamps in the Lord's parable.
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The statement that the “ten virgins”took their lamps and went forth to meetthe bridegroom is one way of saying thatin the end time these Anglo-Saxon peoplewould officially recognize the “kingship” ofthe Lord Jesus Christ, and, as we allknow, this is actually the foundation uponwhich our nation was built.
In considering the bridegroom we mustrealize that Christ is the Head of His Body(the Church), He is the bridegroom to theAnglo-Saxon people — and especially inour nation where both Church and Statewere established upon the Word of God.
Five of the virgins were wise and fivewere foolish. The wise took oil in theirlamps but the foolish had no oil.
“Oil” in scripture symbolizes the Spiritof God.
“While the bridegroom tarried, they allslumbered and slept. At midnight therewas a cry made, “Behold the bridegroomcometh; go ye out to meet him.
“Then all those virgins arose, andtrimmed their lamps.”
Anglo-Saxondom (or Christendom) isvery rapidly approaching the greatest cri-sis in its history, and we will be made torealize in this midnight darkness thateverything in our national life must bemade to conform to the Word of God.Things that are not in harmony withGod's Word will have to be eliminated,trimmed off.
In this crisis “the foolish said unto thewise, “Give us of your oil, for our lampsare gone out.” Matthew 25:9: “But thewise answered, saying, Not so; lestthere be not enough for us and you:but go ye rather to them that sell, andbuy for yourselves.”
Many Christians viewing Anglo-Saxondom today would think it impossi-ble that 50% of Christendom — or five ofthe ten virgins — would be prepared toenter the Kingdom of God on earth.
One reason for this is that they havefailed to distinguish between Church andState. Having ignored the national mes-sage of the Bible, they apply the doctrinesand the standards of the Church to thenation; this the Word of God does not do.
Moses, the prophets, and the apostlesall set forth the fact that national right-eousness consists of observing God'snational laws. While there is no personalsalvation through national righteousness,many great blessings come to the nationbecause of it.
In Deuteronomy 4:5,6: Moses wrote:“Behold, I have taught you statutesand judgments, even as the Lord myGod commanded me, that ye should doso in the land whither ye go to possessit. Keep therefore and do them; forthis is your wisdom and your under-standing in the sight of the nations,which shall hear all these statutes,and say, Surely this great nation is awise and understanding people.”
The Church of Jesus Christ is a verydistinct and separate institution com-posed of born again believers from allraces and tribes of people. The Church,the Body of Christ, is a new creation andwill be the ruler with Christ in the NewAge.
In His parable of the ten virgins, as inall His kingdom parables, Christ was notsetting forth the mysteries of the Churchbut the mysteries of the Kingdom of Godon earth.
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If the people of Christendom weregiven an opportunity to chose between thepagan and Babylonian systems in ourmidst and the national laws of the Biblewe might find that already 50% of the peo-ple have become so sick and tired of eco-nomic, political, and social oppression andcorruption that they would decide tohonor and observe God's national laws.
In any event, that is what the outcomewill be as a result of our present time ofunprecedented confusion and distress ofnations.
Moses foretold this in Deuteronomy4:30,31: “When thou art in tribulation,and all these things are come uponthee, even in the latter days, if thouturn to the Lord thy God, and shalt beobedient unto his voice; (For the Lordthy God is a merciful God;) he will notforsake thee, neither destroy thee, norforget the covenant of thy fatherswhich he sware unto them.”
“The door was shut” in the Parable ofthe Ten Virgins symbolizes the same aswe find in the Parable of the Tares, thatnot all who happen to be living in theKingdom
Nation at the time of its cleansing willbe allowed to remain and enjoy the bless-ings of a scriptural and righteous civiladministration.
Jesus closed His parable on the ten vir-gins by saying, “Watch therefore, for yeknow neither the day nor the hourwherein the Son of man cometh.”
This indicates that the cleansing of thekingdom nations will come unexpectedlyand will find many people unprepared.
Christ or communism will be the issuewhich will determine whether or not aperson will remain in the Kingdomnation.
Many today say we will have neither,but that attitude can change over night.God will undoubtedly force the issue, com-pelling all to choose one or the other.
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The Husbandman
Matthew 21:33-44
The Parable of the Husbandmen isperhaps the most severe and most reveal-ing parable spoken by our Lord. Thisparable is found in Matthew 21:33-44.
Before we read the parable itself weshall read the two verses immediately fol-lowing the parable, verses 45 and 46:“And when the chief priests and Phariseeshad heard his parables, they perceivedthat he spake of them. But when theysought to lay hands on him, they fearedthe multitude, because they took him for aprophet.”
Verse 33 of Matthew 21 opens thisparable, and Jesus said, “Hear anotherparable: There was a certain house-holder, which planted a vineyard,and hedged it round about, anddigged a winepress in it, and built atower, and let it out to husbandmen,and went into a far country.”
In order to clearly understand whatthe Lord meant by the vineyard we mustbe familiar with verses 1 through 7 ofIsaiah 5.
We shall read verses 3, 5 and 7 of thischapter: “And now, O inhabitants of
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Jerusalem, and men of Judah, judge,I pray you, betwixt me and my vine-yard... And now go to; I will tell youwhat I will do to my vineyard: I willtake away the hedge thereof, and itshall be eaten up; and break down thewall thereof, and it shall be troddendown; For the vineyard of the Lord ofhosts is the house of Israel, and themen of Judah his pleasant plant: andhe looked for judgment, but beholdoppression; for righteousness, butbehold a cry.”
Let us note, and remember, that thevineyard of the Lord of hosts is the houseof Israel and the men of Judah His pleas-ant plant. Certain men of Judah weregiven special favor, care and opportunity,but both Israel and Judah were consid-ered the Lord's vineyard.
This is a fact emphatically taughtthroughout the Old Scripture where thetwelve tribes of Israel are set forth asGod's chosen servant race. In fact, theywere and are the only race that hasknown God's religious ordinances andGod's civil and moral laws.
In Psalm 147:19,20 we read, “Hesheweth his word unto Jacob, hisstatutes and his judgments untoIsrael. He hath not dealt so with anynation: and as for his judgments, theyhave not known them. Praise ye theLord.”
Therefore in verse 33 of Matthew 21Jesus was merely stating what wasknown as Bible history at that time.
In verse 34 we read, “And when thetime of the fruit drew near, he sent hisservants to the husbandmen, that theymight receive the fruits of it.”
The husbandmen are not the same asthe vineyard. The vineyard, as welearned, consisted of both Israel andJudah. Both Israel and Judah, as Biblehistory shows, failed to produce kingdomfruit; both had their hedges torn down,and both went into captivity: Israel intothe Assyrian captivity and Judah into theBabylonian captivity.
With these historical facts in mind weshall consider the rest of the Parable ofthe Husbandmen: "And the husband-men took his servants, and beat one,and killed another, and stoned anoth-er.”
“Again, he sent other servantsmore than the first: and they did untothem likewise. But last of all he sentunto them his son, saying, They willreverence ray son. But when the hus-bandmen saw the son, they saidamong themselves, This is the heir;come, let us kill him, and let us seizeon his inheritance. And they caughthim, and cast him out of the vineyard,and slew him.”
"When the lord therefore of the vine-yard cometh, what will he do untothose husbandmen? They say untohim, He will miserably destroy thosewicked men, and will let out his vine-yard unto other husbandmen, whichshall render him the fruits in theirseasons.
"Jesus saith unto them, Did ye neverread in the scriptures, The stonewhich the builders rejected, the sameis become the head of the corner: thisis the Lord's doing, and it is mar-velous in our eyes? Therefore say Iunto you, The kingdom of God shall betaken from you, and given to a nationbringing forth the fruits thereof."
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This parable is easily understood untilwe get to the statement: “The kingdomof God shall be taken from you, andgiven to a nation bringing forth thefruits thereof.”
This statement has been made difficultand confusing by those who would makethe Lord's kingdom parables Churchparables, teaching that the Church is nowthe Kingdom of God.
If that were the case then the chiefpriests and Pharisees must have been inpossession of the Church prior to theLord's crucifixion for whatever theKingdom of God is, it was something theywere in possession of.
To teach that the Pharisees, who didnot believe in Christ were even in theChurch or the body of Christ is to denyevery basic doctrine of the Church.
Jesus states in Matthew 23:2-4, “Thescribes and the Pharisees sit in Moses'seat: All therefore whatsoever they bidyou observe, that observe and do; butdo not ye after their works: for theysay, and do not. For they bind heavyburdens and grievous to be borne, andlay them on men's shoulders; but theythemselves will not move them withone of their fingers.”
The thing that the scribes andPharisees had which was taken fromthem was the opportunity and responsi-bility to administer the civil, moral andsocial laws of God given by Moses, andthis is what is meant by the Kingdom ofGod.
This "kingdom of God," according tothe words of Jesus in Matthew 21:43, wasto be given to a nation."
The Church is the body of Christ and itis open to all people of every and any race;it was not given to a nation.
Some people teach that the kingdomwas given to ten-tribed Israel — and in asense that is true — but ten-tribed Israelhas been many nations as God promisedAbraham they would be, and the Kingdomof God was to be given to a nation bring-ing forth the fruits thereof.”
Ten-tribed Israel, the Anglo-Saxons oftoday, have been, as Isaiah prophesied inIsaiah 48:10, “God's witnesses” duringthe Church Age of witnessing. They havedone about 90% of all Christian preach-ing, teaching and missionary work, butthe Church is not the Kingdom of God forthe kingdom was to be given to “a nation”bringing forth the fruits thereof.
When we realize that the restoration ofthe Kingdom of God was to become mani-fest on earth at the close of the ChurchAge, and that it was to be given to “anation” which would bring forth kingdomfruits, we should not have great difficultyin finding such a nation for one nationstands out very conspicuously among thenations of the earth and of all history inbringing forth much and many fruits ofthe administration of God's principles incivil, moral and social affairs.
That nation, as everyone knows, is theUnited States of America.
There are those that imagine that theKingdom of God will be perfect from itsvery first manifestation, but such is notthe case for as we have seen there are sev-eral parables and much Old Scriptureprophecy devoted to the cleansing of theKingdom of God at the end of the presentage.
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In the Parable of the Husbandmen wemust distinguish between the vineyardand the husbandmen, Remember, the hus-bandmen and not the vineyard were to bemiserably destroyed when “the Lord of thevineyard cometh.”
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The Prodigal Son
Luke 15:11-32
Many very fine Gospel sermons havebeen preached from the Parable of theProdigal Son, and many unsaved andbackslidden souls have made their peacewith God through the personal and spiri-tual application of this parable. For thiswe thank God.
The kingdom parables may have manyspiritual applications and lessons, butthere is always one correct interpretation.The fact that the parable of the prodigal isnot primarily a parable on personal salva-tion becomes emphatically evident whenwe consider the attitude and the action ofthe elder son.
In order to have this before us we shallread verses 25 through 28 of Luke 15:“Now his elder son was in the field:and as he came and drew nigh to thehouse, he heard music and dancing.And he called one of the servants, andasked what these things meant. Andhe said unto him, Thy brother is come;and thy father hath killed the fattedcall, because he hath received himsafe and sound. And he was angry,and would not go in: therefore camehis father out and intreated him.”
The elder son's behavior certainly isnot the attitude and action of Christianswhen sinners and backsliders repent andaccept mercy and pardon from God.
There is no greater joy to the Christianthan the repentance and regeneration ofthe unsaved. And any so-called Christianthat did not rejoice at the repentance of asinner would give unmistakable evidenceof not being a true, born again Christian.
Therefore in seeking the correct inter-pretation of the Parable of the ProdigalSon we must look further into theScriptures.
If we let the elder son represent theChurch of Jesus Christ as a whole ratherthan the individual Christian, and if welet the younger, wayward and unruly sonrepresent the other great God-ordainedinstitution, civil government, the Parableof the Prodigal son fits throughout andgives us a tremendous revelation which isin harmony with what was foretold by theprophets for our day and age.
The two great institutions brought intobeing by God are Church and State.
The Church is a spiritual body or asso-ciation and is composed of all who believein and receive the Lord Jesus Christ asthe Messiah, the Son of God.
Civil administration with its civil laws,statutes, commandments and judgmentswas also established by God throughGod's great and faithful servant Moses.
While the Church burst forth intoactive power and glow through the min-istry of the Apostle Paul, the Church as aspiritual organism goes back to theGarden of Eden where God, after the sinof Adam and Eve, provided personal sal-vation through the sacrificial blood of aninnocent animal which represented thesacrificial death of Christ who, in God'sappointed time, would die on Calvary forthe sins of the world. So there is a sense in
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which the Church was established beforecivil administration was brought forth byGod.
It is important that we realize thatApostle Paul repeatedly stated that thetruth and light which he taught concern-ing the Church was revealed to him fromthe Old Scriptures.
In Romans 16:25-27 Paul wrote:“Now to him that is of power to stab-lish you according to my gospel, andthe preaching of Jesus Christ, accord-ing to the revelation of the mystery,which was kept secret since the worldbegan, But now is made manifest andby the scriptures of the prophets,according to the commandment of theeverlasting God, made known to allnations for the obedience of faith: ToGod only wise, be glory through JesusChrist for ever. Amen.”
Note, Paul said “my gospel, and thepreaching of Jesus Christ ... is mademanifest, and by the scriptures of theprophets.”
In 1 Corinthians 15:1,3,4 Paul wrote:“Moreover, brethren, I declare untoyou the gospel which I preached untoyou, which also ye have received, andwherein ye stand; ... For I deliveredunto you first of all that which I alsoreceived, how that Christ died for oursins according to the scriptures; Andthat he was buried, and that he roseagain the third day according to thescriptures.”
In other words, the gospel Paulpreached was in and according to the OldScriptures, the only scriptures in exis-tence in the time of the Apostle Paul.
Thus we learn that Church and State,
as we speak of them today, have run par-allel down through history. They wereboth brought forth by God and ordained toserve and glorify God and bless mankind.
However, throughout the last 2,520years, or the seven times of punishment,civil administration has been for the mostpart a prodigal son.
The Father's will relative to civilaffairs has been almost completelyignored. God's civil laws, statutes, com-mandments and judgments have beencast aside. Legislators have made lawsthat defy and violate the civil laws of God.Like the prodigal son who joined himselfto a citizen of that far country we, in civilaffairs, have exacted and enforced hea-then laws, and now like the prodigal wefind ourselves feeding the swine of com-munism.
But like the prodigal, we too will final-ly get our fill and will come to our sensesand realize there is only one of two cours-es open to us in civil, national and inter-national affairs, and that is to arise andreturn to God our Father and to honor andobserve His civil, moral and social laws, orperish.
Like the prodigal, we have wanderedso far from God's word and will in civilaffairs that we no longer think of humangovernment as being born or ordained ofGod.
It required considerable time for theprodigal to finally get back into thefather's house, and when the father sawhim returning he was yet a great way off.
So our return to the civil and nationallaws of God will require time. A great andvery significant development in this direc-tion took place at the founding of our own
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nation. But now we have come to the timewhen, according to all the prophets andother kingdom parables, Christendom willbe forced by circumstances, as was theprodigal, to honor and observe God's civiland national laws. And those who will notwill perish.
This is the teaching of both the Oldand New Scriptures.
Peter had this in mind in Acts 3:23where we read: “And it shall come topass, that every soul, which will nothear that prophet, shall be destroyedfrom among the people.”
The nuclear weapons, which we in ourdefiance of God's civil and national lawshave given to the men in the Kremlin willhelp a great deal in bringing us to oursenses.
When the prodigal son came back tohis father he said, "Father, I have sinnedagainst heaven, and in thy sight, and amno more worthy to be called thy son."
This is the realization, acknowledg-ment, and confession that we as a nation— especially our civil administrators —must realize, acknowledge and confessbefore God.
When we as a people realize that civiladministration and international law wasestablished by God, and that the violationof these civil and moral laws is sin, we willbegin to come to our senses and like theprodigal be able to think and act intelli-gently.
When the prodigal first left his father'shouse he undoubtedly imagined he wasembarking on a great and thrilliingadventure, and that by casting aside thestandards and restraints of his father he
would enjoy great liberty and find chal-lenging and exciting opportunities.
So it was with us as a nation a genera-tion ago when we threw the Bible out ofour schools, threw to the wind God'snational law relative to Sunday (Sunday-keeping is a national and civil law and notmerely a religious ordinance). We, too, asa nation imagined that by casting asidethe standards and restraints of our God-given constitution that we were embark-ing on a great and thrilling adventure.
Little did we as a nation realize thatwhen we established our present FederalReserve banking system we were violat-ing the basic economic laws of God andbringing upon ourselves and our chil-dren's children unbearable burdens.
It was not until the prodigal had forsome time found himself feeding swinethat he came to himself and decided toreturn to his father's house and offer him-self as a servant.
The following information comes fromthe Legislative Reference Service of theLibrary of Congress:
Aid During Fiscal Year July 1, 1956 —June 31, 1957
Hungary $ 10,166,000Yugoslavia 45,241,000
Not only has the United States sentmore than 2 1/4 Billion Dollars to aidCommunist countries since 1945 ... but —In addition: Communist Poland hasrecently received $193 Millions in giftsfrom the United States — $95 Millions in1957 and $98 Millions in February 1958.The transfer of these U. S. dollars to RedPoland was handled in a special transac-tion.
Throughout the Scriptures we findvarious animals used to symbolizenations. For instance, in Daniel 7 ancientBabylon was symbolized by a lion thathad eagle's wings.
The Medo-Persian Empire was sym-bolized by a bear which had three ribs inits mouth; ancient Greece was waslikened unto a leopard. This did not neces-sarily imply that every person in these dif-ferent nations was as cruel, destructiveand dangerous as these animals are, butthe system of human government in thesenations was, as history shows.
And as we consider the nature, policy,spirit and purpose of international, anti-Christ communism we find that it isundoubtedly one of the most corrupt, self-ish, unclean and destructive forces of allhistory - and we are feeding it not onlywith taxpayers' money but with peoplesand their lands in Europe, Asia andAfrica.
In considering the Parable of theProdigal Son we find that it was not until
the prodigal was face to face with destruc-tion that he actually arose and returned tohis father. Not until he realized and said“I perish” did he repent. So it will be,undoubtedly, with our nation and allChristendom.
When world communism, which we inour defiance of God's civil and moral lawshave fed, threatens us with utter destruc-tion we, like the prodigal, will have onlyone way out of the dilemma which wehave brought upon ourselves by ourwicked and sinful departure from God'scivil and moral laws.
After receiving his prodigal son “thefather said to his servants, Bringforth the best robe, and put it on him;and put a ring on his hand, and shoeson his feet: And bring hither the fat-ted calf, and kill it; and let us eat, andbe merry: For this my son was dead,and is alive again; he was lost, and isfound. And they began to be merry.”
The robe, the ring, the shoes and thefatted calf symbolize redemption, authori-ty, peace and prosperity which will be oursas a nation and as a race when we in ourcivil administration cease to feed swineand return to the civil and moral laws ofthe Bible and our Constitution.
The significance of the father's word —”For this my son was dead, and is aliveagain; he was lost, and is found” — isapparent to anyone familiar with whathappened to the Israel people wheneverthey departed from God's national laws.This is set forth very clearly in the Book of.Judges and has been repeated in our gen-eration.
Jesus, you recall, said “I am not sentbut unto the lost sheep of the house ofIsrael.” This does not mean that none but
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Israelites, or Anglo-Saxondom, may cometo Christ for personal salvation. It meansthat since the Israel people were the onlypeople who ever received God's nationallaws they were the people that Christcame to redeem and restore to His nation-al laws, and would use them to establishHis kingdom on earth.
The elder son certainly does not repre-sent the individual believer for no trueChristian is angry and complains when anindividual backslider repents and comesback to God. And since the last part of theParable of the Prodigal Son cannot bemade a Church parable neither can thefirst part be made a Church parable. Anycorrect and scriptural interpretation ofthe Lord's Kingdom Parables will alwaysbe consistent throughout the parable, andwill be in harmony with Bible history andBible prophecy.
Those who insist on making theParable of the Prodigal Son a Churchparable, and spiritualize this parable, getalong fairly well until they get to the elderson. They actually have more difficultywith the elder son than with the prodigalson; therefore most often the elder son isignored or bypassed.
For instance, can you imagine a trulyborn again believer becoming angry whenhearing about decisions for Christ in thevarious evangelistic efforts throughoutthe land?
So while the elder son cannot be madeto represent the individual Christian atthe conversion of the individual sinner,the elder son does represent the positionand the attitude of most of organizedchurchianity when it first hears the truthconcerning the restoration of the Anglo-Israel people as a race.
It is a strange thing that the Christianthat seems so joyful when hearing aboutone individual sinner repenting becomesangry when he hears the Gospel of theKingdom and the restoration of the king-dom peoples.
It is quite evident that the elder sonrepresents the Church as a whole ratherthan the individual Christian, for in verse31 the father said to the elder son, "Son,thou art ever with me, and all that I haveis thine."
The Church is the body of Christ. Andas the Apostle Paul repeatedly stated, theChurch is heir and joint heir with Christ.
God could never say to any one individ-ual Christian “alI that I have is thine,”but it is a true and scriptural statementwhen applied to the Church as a whole.
Among other things, the elder sonwhen he became angry at hearing of theyounger brother's return and the father'swelcome said, “Lo, these many years do Iserve thee, neither transgressed I at anytime thy commandment.”
For the past 1,900 years the trueChurch, the body of Christ, has servedGod and obeyed God's command to preachthe Gospel of Personal Salvation. Millionshave given their lives and other millionshave given of their means, and for theChurch it has been a long and hard serv-ice.
But the Church as a body has becomeso occupied with the personal phase of theGospel, and the salvation of the individualsinner, that it has forgotten the youngerbrother who was also brought into beingby God the Father. The Church hasignored the Kingdom and even imagineditself to be the Kingdom of God.
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We have now come to the close of theChurch Age; the Kingdom is soon tobecome manifest in file earth. TheKingdom people, the Anglo-Saxons, willsoon be forced by Divine providence aswas the prodigal, to return to God'sKingdom laws, statutes, judgments andcommandments. And throughoutChristendom God has been calling mes-sengers (or servants) to preach and teachthe Gospel of the Kingdom, showing fromthe Scriptures the identity and destiny ofthe Anglo-Saxons who are the Kingdompeople, formerly called Israel. And as inthe parable these servants met with angerand abuses from the organized Church.
The elder son would not even go in andlook at his brother, the returned prodigal,although the father came out and entreat-ed him.
So it is with organized churchianitytoday. It will not even look at the scrip-tures pertaining to the Kingdom of God onearth and the Kingdom people whomChrist came to redeem. Most so-calledfundamentalists merely become angryand without any study or considerationcondemn the Gospel of the Kingdom asheresy and an unscriptural teaching.They would rather turn the whole world,including the nations of Christendom,over to come great antichrist than jointhose who rejoice in the Gospel of theKingdom of God on earth.
All that the eider son said about theprodigal son has proven to be true. Theeider son said to the father, as we read inverse 30, “But as soon as this thy sonwas come, which hath devoured thyliving with harlots, thou hast killedfor him the fatted calf.”
Note, he did not say “my brother” but“this thy son.” And so it is with organized
churchianity, it must admit that humangovernment was ordained and set forth byGod, but Christendom is very reluctant toadmit that there is any redemption for theAnglo-Israel people in the realm of civilaffairs and the government of this world.
It is true that in civil administration andconcerning God's laws for human govern-ment the Anglo-Saxons (the Kingdom peo-ple) have for the past 2,500 years been liv-ing like the prodigal. A great awakeningand great recognition of God in civilaffairs came at the time of the founding ofour nation. But Anglo-Saxondom has nowcome to the time and place when it mustreturn to the Word of God in both foreignand domestic policies, or perish. From allof the Kingdom parables and all of Bibleprophecy pertaining to the destiny of theAnglo-Israel people we know they will notperish but return to God's Word and willin civil affairs and be used of God tospread the Kingdom of God through-outthe earth.
The father has the last word in thisParable of the Prodigal Son, and it isaddressed to the elder son. The fathersaid, as given in the last verse of Luke 15,“It is meet that we should make merry,and be glad: for this thy brother wasdead, and is alive again: and was lost,and is found.”
Note, the father's firmness and notethe father said “this thy brother.”
Like the elder son, the Church mustand will be made to realize that Godbrought forth and established human gov-ernment as well as the Church. There canbe no Kingdom of God on earth for whichthe Church has prayed for 1,900 yearsuntil and unless the Kingdom people, theAnglo-Saxons, are restored to the placewhere they will administer God's kingdom
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laws, and this will come in spite of all thatevil men and devils can do to prevent it,for it is the wilt and purpose of ourSovereign God, clearly and repeatedlystated in the immutable Word of God.
“This thy brother was dead, and isalive again and was lost and isfound,” needs little explaining for thehistory and destiny of the Anglo-Saxons,God's kingdom, has been both dead andlost as far as the Church is concerned, butit is now becoming very much alive, atruth the Church must recognize andreckon with.
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The Good Samaritan
Luke 10:30-37
When we realize the significance of thetruth that the man who helped the onewho had been stripped, wounded, and lefthalf dead by the thieves was a “certainSamaritan,” the Parable of the GoodSamaritan opens up and sets forth its longrange prophecy as well as its Christianprinciples of kindness, mercy, pity andgood deeds.
The priest and the Levite who hadpassed by on the other side representedreligion without the Christian spirit ofkindness, mercy, and pity for those in dis-tress.
There is a sense in which any personcan be a good Samaritan. But why did theLord say “a certain Samaritan?” Why didHe not merely say “a certain man” as Hedid in the case of the one who was robbedand left to die?
The Greek definition of the word“Samaritan” is an inhabitant of Samaria.When we realize that Samaria was the
capitol of ten-tribed Israel after they hadbroken away from the Judah kingdom itbecomes apparent that the Parable of theGood Samaritan is a long range prophecyas well as a parable on kindness andmercy.
The Parable of the Good Samaritancame as the result of a tempting questionput to Jesus by a certain antagonisticlawyer.
In Luke 10:25-29 we read, “Andbehold, a certain lawyer stood up, andtempted him, saying, Master, whatshall I do to inherit eternal life? Hesaid unto him, What is written in thelaw: how readest thou?
“And he answering said, Thoushalt love the Lord thy God with allthy heart, and with all thy soul, andwith all thy strength, and with ail thymind; and thy neighbor as thyself Andhe said unto him, Thou hast answeredright: this do, and thou shalt live. Buthe, willing to justify himself, saidunto Jesus, And who is my neighbor?”
Now we come to the parable as record-ed in verses 30 through 35: “Jesusanswering said, A certain man wentdown from Jerusalem to Jericho, andfell among thieves, which strippedhim of his raiment, and wounded him,and departed, leaving him half dead.
“And by chance there came down acertain priest that way: and when hesaw him, he passed by on the otherside. And likewise a Levite, when hewas at the place, came and looked onhim, and passed by on the other side.
“But a certain Samaritan, as hejourneyed, came where he was: andwhen he saw him, he had compassion
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on him, And went to him, and boundup his wounds, pouring in oil andwine, and set him on his own beast,and brought him to an inn, and tookcare of him. And on the morrow whenhe departed, he took out two pence,and gave them to the host, and saidunto him, Take care of him; and what-soever thou spendest more, when Icome again, I will repay thee."
After giving this parable Jesus askedthe lawyer, “Which now of these three,thinkest thou, was neighbor unto himthat fell among thieves? And he said,He that shewed mercy on him. Thensaid Jesus unto him, Go, and do thoulikewise.”
The fact that Jesus said “Go, and dothou likewise” shows that this is not aparable on personal salvation for personalsalvation has never been and never can beby good deeds. Furthermore, if Jesus hadmeant to have the good Samaritan repre-sent Himself He would not have said “Go,and do thou likewise,” for no mortal cando what Jesus did. He alone could and diddie for the sins of the world. Therefore theParable of the Good Samaritan is not aparable on personal salvation but rather aprophecy showing that the people who atone time held Samaria as their nationalcapitol would in due time become history'sgreat benefactors, building mission sta-tions, schools, and hospitals throughoutthe earth.
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The Evil Spirits
Matthew 12:43-45
One of the Lord's briefest parables isthe one on evil spirits found recorded inMatthew 12:43-45.
These three verses read as follows;“When the unclean spirit is gone outof a man, he walketh through dryplaces, seeking rest, and findeth none.
“Then he saith, I will return intomy house from whence I came out; andwhen he is come, he findeth it empty,swept, and garnished. Then goeth he,and taketh with himself seven otherspirits more wicked than himself, andthey enter in and dwell there: and thelast state of that man is worse thanthe first. Even so shall it be also untothis wicked generation.”
The key to this dreadful parable is thelast sentence: “Even so shall it be alsounto this wicked generation.”
Verses 38 and 39 of the 12th chap-ter of Matthew declare very clearly towhom Jesus was speaking. There we read,“Then certain of the scribes and of thePharisees answered, saying, Master,we would see a sign from thee.”
“But he answered and said untothem, An evil and adulterous genera-tion seeketh after a sign; and thereshall no sign be given to it, but thesign of the prophet Jonas.”
Religiously speaking, the scribes andPharisees were empty, swept, and gar-nished. They put on a great outward reli-gious show, but inwardly they were emptybecause they had rejected Christ and thespirit of God.
Jesus predicted that evil spirits wouldtake advantage of this emptiness, thisrejection of Christ, and thereby enter andpossess their minds and thinking just ashistory shows they did.
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The apostle Paul sums this up in twoverses in 1 Thessalonians 2, verses 15and 16: “The Jews, who both killed theLord Jesus, and their own prophets,and have persecuted us; and theyplease not God, and are contrary toall men; Forbidding us to speak to theGentiles that they might be saved, tofill up their sins alway: for the wrathis come upon them to the uttermost.”
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The Unjust Steward
Luke 16:1-9
The Parable of the Unjust Steward isrecorded in Luke 16:1-9, and opens as fol-lows: “And he said also unto his disci-ples, There was a certain rich man,which had a steward; and the samewas accused unto him that he hadwasted his goods.”
The “certain rich man” in this Parableis the Lord. “The steward” was the scribesand Pharisees who, as Jesus said, “sit inMoses' seat” and were, as Paul wrote(Romans 3:1-2) — in possession of theoracles of God — the religious ordinancesas well as the civil and moral laws of God.
They wasted the Lord's goods in thatthey made the Word of God of none effectby their traditions.
In Matthew 15:1,3,6, we read, “Thencame to Jesus scribes and Pharisees,which were of Jerusalem, saying, Whydo thy disciples transgress the tradi-tion of the elders? for they wash nottheir hands when they eat bread.
“But Jesus answered and said untothem, Why do ye also transgress thecommandment of God by your tradi-
tion? ... Thus have ye made the com-mandment of God of none effect byyour tradition.”
Verse 2 in the Parable of the UnjustSteward states, “And he called him,and said unto him, How is it that Ihear this of thee? give an account ofthy stewardship; for thou mayest beno longer steward.”
“Thou mayest be no longer stew-ard" is in effect the same statement aswe found in the Parable of theHusbandmen where Jesus said to thechief priests and Pharisees, "Thekingdom of God shall be taken fromyou, and given to a nation bringingforth the fruits thereof.”
With these facts in mind we shall readthe balance of the Parable of the UnjustSteward: “Then the steward said with-in himself, What shall I do? for mylord taketh away from me the stew-ardship: I cannot dig; to beg I amashamed. I am resolved what to do,that, when I am put out of the stew-ardship, they may receive me intotheir houses.
“So he called every one of his lord'sdebtors unto him, and said unto thefirst, How much owest thou unto mylord? And he said, An hundred meas-ures of oil. And he said unto him,Take thy bill, and sit down quickly,and write fifty. Then said he to anoth-er, And how much owest thou And hesaid, An hundred measures of wheat.And he said unto him, Take thy bill,and write fourscore.
“And the lord commended the unjuststeward, because he had done wisely:for the children of this world are intheir generation wiser than the chil-dren of light.”
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“And I say unto you, Make to your-selves friends of the mammon ofunrighteousness; that, when ye fail,they may receive you into everlastinghabitations."
When the Lord in this parable said theunjust steward would neither dig (pro-duce) nor beg, but rather manipulatedebts, He spoke volumes in a few words,giving the history of the unjust stewardfrom that day to the present time.
The Lord did not commend the unjuststeward because he had done the rightthing, but rather the wise thing: “for thechildren of this world are in theirgeneration wiser than the children oflight.”
And how true that has been due toChristendom's ignorance and disregardfor the economic laws of God. The enemiesof Christ and Christendom, through theuse of their unscriptural debt money sys-tem, have gained entrance and control ofall of our houses - houses of government,houses of religion and education, as wellas our houses of business and finance.This is the mammon of unrighteousnessJesus referred to in the last verse of theParable of the Unjust Steward.
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The Rich Man and Lazarus
Luke 16:19-31
The Parable of the Rich Man andLazarus is perhaps the most controversialparable given by our Lord. This parable isgiven in Luke 16.
Verse 19 of this parable states,“There was a certain rich man, whichwas clothed in purple and fine linen,and fared sumptuously every day.”
The rich man of this parable repre-sented the scribes and Pharisees. Theyhad the purple clothing representing thecivil laws of Moses as well as the finelinen which represented the religiousordinances God gave through Moses, andthey fared sumptuously every day.
Verses 20 and 21 tell us “there wasa certain beggar named Lazarus,which was laid at his gate, full ofsores. And desiring to be fed with thecrumbs which fell from the rich man'stable: moreover the dogs came andlicked his sores.”
The beggar on the outside who desiredto be fed with crumbs from the rich man'stable and whose sores were licked by dogsrepresented ten-tribed Israel, who at thattime was outside of Palestine and livingamong the heathen; they had, as Jesussaid, become “the lost sheep of the houseof Israel,” being without the comfort andhope of the Scriptures.
Ten-tribed Israel, as we have shownfrom both Bible history and Bible prophe-cy, still remained in heathen bondage anddarkness when less than 43,000Judahites were led back to Palestineunder Ezra and Nehemiah between 500and 400 B. C. Therefore in a very realsense they received no true spiritual foodexcept that which fell from the rich man'stable.
In verse 22 we read, “And it came topass, that the beggar died, and wascarried by angels into Abraham'sbosom: the rich man also died, andwas buried.”
“The beggar died," that is, ten-tribedIsrael as was prophesied disappearedfrom history. Ten-tribed Israel became solost that they were dead, and lost to them-
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selves. To this very time the vast majoritydo not know who they are, where theycame from, nor what their destiny is. Tryto show the Anglo-Saxons they are thedescendants of ten-tribed Israel and youwill soon realize that the beggar died.
But in spite of this - even through thispassing away of ten-tribed Israel intoapparent oblivion — ten-tribed Israel wascarried by angels into Abraham’s bosom,the great unconditional covenants Godmade with Abraham.
Ten-tribed Israel has appeared in his-tory as the many nations of Christendomwhich God promised Abraham in Genesis17.
The establishment of two greatChristian nations in the North Americanwilderness is a fulfillment of the covenantblessings God gave to Abraham. In fact,all of Christian or Western civilizationcame out of Abraham's bosom in that itwas promised to Abraham’s seed throughIsaac and Jacob.
“The rich man also died, and wasburied,” and so he was. In 70 A. D. thereligion and the followers of the scribesand Pharisees came to a very violent over-throw and entered, as their own historyshows, a long period of persecution andtorment. And they have repeatedly criedto Lazarus for help and relief.
Verses 23 through 26 read as fol-lows: “And in hell he lift up his eyes, beingin torments, and seeth Abraham afaroff, and Lazarus in his bosom. And hecried and said, Father Abraham, havemercy on me, and send Lazarus, thathe may dip the tip of his finger inwater, and cool my tongue, for I amtormented in this flame.
“But Abraham said, Son, remem-ber that thou in thy lifetimereceivedst thy good things, and like-wise Lazarus evil things: but now heis comforted, and thou art tormented.And beside all this, between us andyou there is a great gulf fixed: so thatthey which would pass from hence toyou cannot; neither can they pass tous, that would come from thence.”
There is a great gulf fixed between theChristian faith and all other religions.That gulf is Jesus Christ and His atoningand redeeming blood. No mortal can byhis own effort pass over that gulf. There isonly one way and that is through an act ofGod made possible by faith in Christwhich brings to pass the new birth. Nonew birth, no salvation, and no assuranceof sins forgiven is possible without faithand trust in Christ. The gulf in this para-ble is the gulf between Christianity andChrist-rejecting Judaism.
The balance of the parable on the richman and Lazarus is a conversationbetween the rich man in torment andAbraham.
The rich man said, “I pray thee there-fore, father, that thou wouldest sendhim to my father's house: For I havefive brethren; that he may testify untothem, lest they also come into thisplace of torment."
Abraham replied, “They have Mosesand the prophets; let them hear them.”The rich man said, “Why, father Abraham:but if one went unto them from the dead,they will repent.” Abraham answered, “Ifthey hear not Moses and the prophets,neither will they be persuaded, thoughone rose from the dead.”
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There are those who insist that thestory of the rich man and Lazarus is not aparable but actually an account of whathappened between a rich man and a beg-gar after their physical death. If we wereto accept this teaching we would have toignore the great doctrine of the Bible onpersonal salvation and the hereafter.
Are people saved because they arepoor? Do people go to hell because theyare rich? The answer in both cases is, No.
Does Abraham communicate withthose in hell? Again the answer is, No.
If this was intended to be a parable onpersonal salvation the five brethren wouldhave been told to look to the Son of God.
Incidentally, Judah had five brothers.
The hell and torment that came to therich man in this parable was not the pun-ishment after death that comes to theChrist rejecter. There is no mention inthis parable as to how personal salvationis received.
But the parable teaches most of thehell and the torment of the last 1,900years could have been avoided here onearth if the writings of Moses and theprophets had been honored and observed.The only way out of the hell and tormentthe world is in today is to hearken toMoses and the prophets with their nation-al message and God's law and order formen and nations.
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The Ten Pieces of Money
Luke 19:12-27
The Parable of the Ten Pieces of Moneyis clearly a Kingdom parable. The ten ser-
vants who were given the pieces of money,or the ten pounds, represent ten-tribedIsrael who had been carried into theAssyrian captivity but who are nowknown as the nations of Christendom.
The nobleman in this parable, whowent into a far country' to receive for him-self a kingdom and to return, is Christ.
The citizens who hated the Noblemanand sent a message after Him saying, “Wewill not have this :man to reign over us”are the ones who cried, “Let Him be cruci-fied. We have no king but Caesar.”
With these self-evident facts in mindwe shall read the Parable of the TenPieces of Money as found in Luke 19: 12-27: Jesus said, “A certain noblemenwent into a far country to receive forhimself a kingdom, and to return.And he called his ten servants, anddelivered them ten pounds, and saidunto them, Occupy till I come.”
“But the citizens hated him, andsent a message after him, saying, wewill not have this man to reign overus. And it came to pass, that when hewas returned, having received thekingdom, then he commanded theseservants to be called unto him, towhom he had given the money, that hemight know how much every man hadgained by trading.”
“Then came the first, saying, Lord,thy pound hath gained ten pounds.And he said unto him, Well, thou goodservant: because thou hast been faith-ful in a very little, have thou authori-ty over ten cities."
“And the second came, saying,Lord, thy pound hath gained livepounds. And he said likewise to him,Be thou also over five cities.”
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“And another came, saying, Lord,behold, here is thy pound, which Ihave kept laid up in a napkin: For Ifeared thee, because thou art an aus-tere man: thou takest up that thoulayedst not down, and reapest thatthou didst not sow. And he saith untohim, Out of thine own mouth will Ijudge thee, thou wicked servant. Thouknewest that I was an austere man,taking up that I laid not down, andreaping that I did not sow: Whereforethen gavest not thou my money intothe bank, that at my coming I mighthave re-quired mine own with usury?
“And he said unto them that stoodby, Take from him the pound, and giveit to him that hath ten pounds. (Andthey said unto him, Lord, he hath tenpounds.) For I say unto you, That untoevery one which hath shall be given;and from him that hath not, even thathe hath shall be taken away fromhim. But those mine enemies, whichwould not that I should reign overthem, bring hither, and slay thembefore me."
According to verse 15 it will be at thereturn of Christ and the end of the presentage when He will call His ten servantsinto account for how they have managedthe Lord's money. And it will also be at theend of the present age when the Lord willcommand “But those mine enemies whichwould not that I should reign over them,bring hither and slay them before me.”
Communism is now the world-widemanifestation and federation of the ene-mies of the Lord. And the fact that worldcommunism must be destroyed before theKingdom of God on earth can be fully real-ized is too apparent to need any comment.
It is interesting to note that the tenservants were judged by how they hadmanaged money.
Money itself is not wealth; it merelyrepresents wealth. Therefore as we hearso often in our time, mismanaged moneycan be used to make money worthless, asin the case of the German mark. In anarticle by Daniel L. Cobb, Sec'y toPresident Wilson at the Peace Conference,which appeared in the April 5, 1934 issueof The National Taxpayer we read: “TheGerman Inflation was an InternationalBankers' Masterpiece. It was a cleverscheme to kill two birds with one stone.”
In another paragraph Cobb wrote,“Germany was a defeated nation, theyhad surrendered everything, even the con-trol of their monetary system, to theAllies.”
Jesus, of course, knew that throughthe manipulation of money the peoplecould and would be robbed of all their pos-sessions, as has happened repeatedly inour own nation by man made money pan-ics or contraction of credit called deflation.Extreme inflation, on the other hand, canbe used to destroy the value of moneyitself.
Money is not only the representative ofall wealth and all kinds of wealth, while itis in itself valueless, money is the onlything a sovereign people can and mustcreate. We can grow, raise, produce andmanufacture many things, but money wemust create.
This creation of money and its right-eous and scientific management is one ofthe most important responsibilities of anygovernment. Therefore we can under-stand why Christ said that the ten ser-vants would be judged by how they hadmanaged money.
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There can be no question about the tenservants in this parable representing ten-tribed Israel, who are now the Anglo-Saxons, for repeatedly in the OldScriptures God calls Israel His servant.
Isaiah 44:1 states, “Yet now hear, OJacob my servant; and Israel, whom Ihave chosen.”
In Isaiah 49:3 we read, “Thou art myservant, O Israel, in whom I will beglorified.”
When the Lord called His servants foran accounting it was that He might knowhow much every man had gained by trad-ing, not by hoarding, but by trading, thusshowing that the sole function of money isto serve as a medium of ex-change and tofacilitate trade.
And as stated before, one of the mostimportant functions of any government isto maintain a balance between goods andservices that people have to trade and thenecessary money supply to make theirtrade.
The two first servants reported howmuch they had gained or how much theirmoney had increased the ex-change ofgoods and services, which in turn hadmade the creation of more money possible.These two were com-mended and reward-ed.
The last servant called to give anaccount said, “Lord, behold, here is thypound, which I have kept laid up in anapkin: For I feared thee, becausethou art an austere man: thou takestup that thou layedst not down, andreapest that thou didst not sow.”
Note carefully the words of both thelast servant and the Lord. The Lord
replied, “Out of thine own mouth will Ijudge thee, thou wicked servant. Thouknewest (claimed) that I was an aus-tere man, taking up that I laid notdown, and reaping that I did not sow:Wherefore (if that is what youbelieved) then gavest not thou mymoney into the bank, that at my com-ing I might have required mine ownwith usury?”
The words of the Lord in verse 23 havebeen used by some to justify the taking ofusury which, of course, is as absurd as itis unscriptural, for just the opposite is thecase.
The Lord said “Out of thine ownmouth will I judge thee, thou wickedservant,” and so He did, (paraphras-ing some) “if you had actuallybelieved that I was a mean and cruelman, taking up that I laid not down,and reaping that I did not sow, thenyou would have arranged for mymoney to gather usury.”
If this servant is made to represent anindividual rather than a civil governmentthen we find Jesus condemning thrift andsaving which, of course, the Lord neverdid. But when we keep in mind that theservants in this parable represent govern-ments, it all fits and makes sense.
The last servant represents civiladministrations which have failed orrefused to keep the proper amount ofmoney in circulation thereby enabling thepeople to exchange or trade all their goodsand services. This servant was called“thou wicked servant,” and rightly so, forextreme inflation or deflation of themoney of a nation is a very wicked prac-tice.
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If, as some teach, Jesus in this parablewas upholding usury then He would becontradicting everything taught through-out the Scriptures concerning usury.
But Jesus did not uphold usury. Hestated that those who take usury “take upthat which they did not lay down and reapthat which they did not sow.” In otherwords, they steal.
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The Unjust Judge
Luke 18:1-8
The Parable of the Unjust Judge isfound in verses 1 through 8 of the 18thchapter of Luke.
In the last 10 verses of the 17th chap-ter of Luke, Jesus spoke of the time whenHe would return, and said conditionswould be as they were in the time of Noahand the Flood, as they were in the time ofLot and the destruction of Sodom.
For this reason we are justified inthinking that Christ had the present timein mind when He spoke the Parable of theWidow and the Unjust Judge.
While this is a parable on prayer andteaches the importance of being persistentin prayer, it is not a prayer for mercy, par-don and salvation. It is definitely andspecifically a prayer to “Avenge me ofmine adversary.”
The woman in this parable who prays“avenge me of mine adversary” was awidow. A widow is a woman whose hus-band has died.
In verse 7 of Luke 18 Jesus indicatesvery clearly whom the widow represents.
It states, “And shall not God avengehis own elect, which cry day and nightunto him, though he bear long withthem”
The widow represents God's “elect.”Since the only Scriptures in existence atthat time were the Old Scriptures, wemust turn to the Old Scriptures in orderto learn what people were and are God'select.
In Isaiah 45:1-4 God spoke through theprophet Isaiah concerning Cyrus, king ofPersia, stating what Cyrus would accom-plish. In verse 4 of this passage we read:“For Jacob my servant's sake, andIsrael mine elect, I have even calledthee by thy name: I have surnamedthee, though thou hast not knownme.”
Here Israel is spoken of as God's elect.Israel, or the Anglo-Saxons, are also spo-ken of as God's elect in Isaiah 65:9,22and many times in the New Scriptures,although sometimes the elect in the NewScriptures refers to the Church, the Bodyof Christ.
But why did the Lord use a widow torepresent the Anglo-Saxons, and why wasthe widow to pray “avenge me of mineadversary?”
Two out of many Old Scripture refer-ences will suffice to show why the Anglo-Saxons are represented as a widow in thisparable:
“Turn, O backsliding children,saith the Lord; for I am married untoyou: and I will take you one of a city,and two of a family, and I will bringyou to Zion.”
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In Isaiah 54:4,5 we read, “Fear not;for thou shalt not be ashamed; neitherbe thou confounded; for thou shaltforget the shame of thy youth, andshalt not remember the reproach oithy widowhood any more. For thyMaker is thine husband; the Lord ofhosts is his name; and thy Redeemerthe Holy One of Israel; The God of thewhole earth shall he be called.”
In these and other similar passagesthe Lord says He is married to Israel, andthat the time would come when Israel, orAnglo-Saxondom, would "not rememberthe reproach of thy widowhood any more."
The Lord spoke of Israel, or the Anglo-Saxons, as His wife because He chose theIsrael people as His special people to blessall nations through their preaching,teaching and administering of His Word.
When Israel refused to do this herracial sin made redemption necessary,and the only way Israel could be redeemedwas through the death of Christ. At thedeath of Christ, Israel became a widow.But the Lord arose, and Israel will yet ful-fill her destiny of ruling with the Lord andthe Church, His Body. Repeatedly in theScriptures, we find the Lord spoken of asthe Redeemer of Israel and the word“Israel” meaning ruling with God.
When we consider the adversary thatthreatens Anglo-Saxondom, orChristendom of today, we can understandwhy the Lord in this parable sought toencourage the Israel people to pray to Godto be avenged of our adversary, WorldCommunism.
Jesus closes this parable by saying,"Nevertheless when the Son of mancometh, shall he find faith on theearth?” showing that He had given anend time parable or prophecy.
The faith that Jesus referred to inverse 8 was not faith for personal salva-tion. Millions of people have faith for per-sonal salvation. But how many have faithfor Anglo-Saxondom, the widow, and forthe promised kingdom of God on earth asforetold in the Scriptures?
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The Parables onThe LORD'S Return
Luke 12:35-41,42-48
There are two parables in Luke 12which are very timely and appropriate forclosing our study of the Lord's parables.
We shall commence reading at verse35 of Luke 12: “Let your loins be gird-ed about, and your lights burning;And ye yourselves like unto men thatwait for their lord, when he willreturn from the wedding; that whenhe cometh and knocketh, they mayopen unto him immediately.
“Blessed are those servants, whomthe lord when he cometh shall findwatching: verily I say unto you, thathe shall gird himself, and make themto sit down to meat, and will comeforth and serve them .... Be ye there-fore ready also: for the Son of mancometh at an hour when ye think not”
(Luke 12:35-37,40)
After Jesus had spoken these wordsverse 41 states: “Then Peter said untohim, Lord, speakest thou this parableunto us, or even to all?”
Jesus answered Peter's question bygiving another parable: “And the Lordsaid, Who then is that faithful andwise steward, whom his lord shall
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make ruler over his household, to givethem their portion of meat in due sea-son?
“Blessed is that servant, whom hislord when he cometh shall find watch-ing: verily I say unto you, that he shallgird himself, and make them to sitdown to meat, and will cane forth andserve them."
The Lord repeatedly warned andexhorted those who would be living at theclose of the present age to watch, that is,to be alert and vigilant.
In Luke 21:34-36 we find the follow-ing spoken by the Lord: “And take heedto yourselves, lest at any time yourhearts be overcharged with surfeit-ing, and drunkenness, and cares ofthis life, and so that day come uponyou unawares. For as a snare shall itcome on ail them that dwell on theface of the whole earth.
“Watch ye therefore, and prayalways, that ye may be accounted wor-thy to escape all these things thatshall come to pass, and to standbefore the Son of man.”
And in Matthew 25:13 we read:“Watch therefore, for ye know neitherthe day nor the hour wherein the Sonof man cometh.”
Why all this emphasis on watching orbeing alert and awake in the end time?And why this special honor and reward forthose who are found watching and pray-ing at the return of Christ?
Any warning or urgent appeal towatch and pray would generally be takento indicate danger, and so it is in theLord's warning to Christians today towatch and pray.
It is evident from the Lord's teachingthat the great end time danger forChristians would be “deception.”
In Matthew 24:4,5,23-25 Jesus said,“Take heed that no man deceive you.For many shall come in my name, say-ing, I am Christ; and shall deceivemany....
“If any man shall say unto you, Lo,here is Christ, or there; believe it not.For there shall arise false Christs andfalse prophets, and shall shew greatsigns and wonders; insomuch that, ifit were possible, they shall deceive thevery elect. Behold, I have told youbefore."
It is apparent from these and othersimilar passages that the great end timedeception would be religion withoutChrist — or religion which would bypassand ignore the Christ.
According to the doctrines of theChristian faith any religion that is notChrist centered is an antichrist religionand a counterfeit and a deception.
In 1 John 2:18,22,23 we read: “Littlechildren, it is the last time: and as yehave heard that antichrist shallcome, even now are there manyantichrists; whereby we know that itis the last time ....
“Who is a liar but he that denieththat Jesus is the Christ: He isantichrist, that denieth the Fatherand the Son. Whosoever denieth theSon, the same hath not the Father:(but) he that acknowledgeth the Sonhath the Father also.” Beware of everyand any religion which is not based on thevirgin birth and the blood of Christ. It isan antichrist religion.
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In the second parable we are consider-ing in Luke 12, we find that the servantwho is found giving out the meat of theWord at the time of Christ's return isrewarded with great honor and authority:“The Lord said, Who then is thatfaithful and wise steward, whom hislord shall make ruler over his house-hold, to give them their portion ofmeat in due season? Blessed is thatservant, whom his lord when hecometh shall find so doing.”
“Meat in due season.” What does thatmean? The apostle Paul wrote concerningthe milk and the meat of the Word. Heindicates that the truth relative to person-al salvation is the milk of the Word, andthat the truths in the Bible which requiremore study and thought are the meat ofthe Word.
Today it is possible for an unsaved per-son to receive the milk of the Word — orbe saved — the first time he hears theGospel of Personal Salvation. But there isalso the meat of the Word which requiresmuch Bible study and thought before it iscomprehended; such is the case with theGospel of the Kingdom and God's overallgreat plan and purpose for this age andthe ages to come.
The reward for giving out the meat ofthe Word is to be “He (the Lord) willmake him ruler over all that Hehath.”
The expression “meat in due season”
indicates that God would have specialadded light and truth from His Word astime progressed toward the Kingdom Age.
“The just shall live by faith,” was meatin due season in Luther's time; now it isthe milk of the Word.
The sanctified Christian life was meatin due season in Wesley's time; now it isgenerally accepted by all Christians.
The special truth and light that ismeat in due season for our time is theSecond Coming of Christ and the Gospelof the Kingdom of God on earth.
In verse 45 Jesus implied that thosewho give forth the meat of the Word wouldbe beaten by fellow servants who say “Mylord delayeth his coming,” for these ser-vants are they who do not see the Gospelof the Kingdom and the soon return ofChrist. Consequently, the negligent ser-vant will be punished and appointed hisportion with the unbelievers.
Perhaps the most serious words spo-ken by our Lord in these two parables arethose found in verse 47: “That servant,which knew his lord's will, and pre-pared not himself, neither did accord-ing to his will, shall be beaten withmany stripes.” With this verse we shallclose our study of the Lord's Kingdomparables.
