Just as the divisions of Daniel’s seventy weeks are key to understanding the face of the Clock of the Ages, so are the series of repetitions or "instant replays." These series of repetitions are found in many of the lengthy passages of prophecy. Quiet simply put, they are the telling and retelling of the same time or event(s) from a different perspective; and here in Matthew 24 and 25, this is done ten times—each narration ending with the Rapture of the Church.

The first coverage is found in Matthew 24:4-13. Like all the other passages, it is directed primarily to the Jews. Here the Lord is warning Israel of the rough times they’ll have at the hands of the Gentiles during their dispersion. The passage ends with a reference to those who will endure to the end, to those who will be saved at the time of the Rapture.

Then the replays begin in verse 14 with a short passage that simply states that the Gospel of the Kingdom must come forth and be preached to all nations, and then the end—the end of their dispersion—will come. Again, the Rapture signifies this end.

The next replay is found in verses 15 through 27. It includes the abomination of desolation, the beginnings of Israel’s flight, and the period when false Christs and prophets shall arise. It ends with the coming of the Son of Man—the Rapture.

In verses 28 through 31, Jesus sets forth the fourth account of the happenings just prior to the end. This replay includes the gathering of the war machines of the big nations around Israel. It speaks of the loss of the light of the sun and the moon: perhaps from volcanoes, burning oil wells, and instruments of war pouring smoke and ashes into the air. It speaks of a war in heaven that will take place around the time these things are happening on the earth. In this war Satan and a third of the angels, those that followed him in his rebellion, will be cast out of heaven to the earth; and then shall appear the sign of the Son of Man in heaven; i.e., the Rapture of the Church.

The fifth rendering is found in verses 32 through 34. It deals with the budding of the fig tree or Israel’s rebirth as a nation under the law. We’re told that this generation shall not pass until all these things are fulfilled. Of what things is He talking? Well, He's referring to everything that He’s prophesied up to and including the Rapture.

The sixth passage, verses 35-39, deals with the type of Noah. In this type we are told that as the people were in the day of the flood—corrupt and unbelieving—so shall they be at the coming of the Son of Man, at the Rapture.

In verses 40 through 42 we find the seventh rendering. It explains how God will deal with the two churches at the time of the Rapture; i.e., one will be taken and the other left.

The eighth account mentions the attitudes of the Lord’s servants (the Jews) and the consequences of their actions. The faithful servants shall receive blessings while the evil servants will receive cursings in the day that the Lord returns to take up His Church; i.e., the Rapture (Matthew 24:43-51).

The ninth time has to do with the parable of the ten virgins as recorded in Matthew 25:1-13. In the parable Jesus uses the ten virgins to represent the two churches and their spiritual state at the time the Bridegroom returns, at the time of the Rapture.

The tenth and final passage is in Matthew 25:14-30. It deals with the fruitfulness of the churches during the ages and the Lord’s response to that fruit bearing. The time span of the passages begins with the call of Abraham and will continue through the Church Age, which will be brought to a close by the Rapture.

So then, here in Matthew 24 and 25 our Lord has given us ten passages with ten understanding of things that must come to pass at the end of the Church Age. These prophecies should be of special interest to the Church and to Israel, for they will all be fulfilled just prior to our Lord’s return to rapture the Church and to bring Israel’s dispersion to an end. Also of special interest to the Church is the pattern of repeats used by our Lord in His discourse, for as we examine other lengthy prophetic passages in the Bible, we’ll see similar patterns emerge. In addition, as we’ll see when we get into our next chapter, that there are ten repeats in this discourse could even have significance.

Before we go into the account of the ten virgins in Matthew 25, we need to take a look at the numerology of the Scriptures. To do so will not only help us to understand the parable of the ten virgins, but it will add to our understanding of Daniel's seventy weeks as well.

The numbers used in the parable of the ten virgins are 10 and 5; but to understand them, we'll need to know the basic meanings behind the numbers that can be combined to make 10 which includes all the numbers from 1 through 10.

As we analyze Biblical numbers, we need to keep in mind that they need to be viewed in their context, and that their symbolic meaning is usually in addition to their regular applications.

In addition, three seems to be the number of God's testing. Speaking to Peter—and through Peter to Israel—Christ said that, "before the cock crow, thou shalt deny me thrice" (Matthew 26:34).  Jesus saw the agony of the cross three times before the crucifixion: once before creation, once in the garden of Gethsemane, and again on Calvary before the nails pierced His flesh. Jesus was tried in three courts of man, etc.

The number three also deals with God's judgment. When Christ took the judgment of man upon Himself, He hung on one of three crosses during which time the sun was darkened for three hours. As Jonah was three days in the belly of the whale, so was Christ three days in the belly of the earth, etc.

And then, three is the number of resurrection. "Destroy this temple [His body] and in three days I will raise it up." Jesus told the Jews (Jn. 2: 19). There were three raised from the dead in the Old Testament. There were three disciples and three in their glorified states at the transfiguration. On the third day Israel will be raised. The Bible speaks of three translations: Enoch, Elijah and the Church, etc.

All three of these elements—the testings, the judgments and the resurrections—can be seen in the death, burial and resurrection of our Lord.

The combinations of numbers that make up six are: five plus one (The grace of God offered through His Only Begotten Son), three plus three (The Godhead's provision of the resurrection for all), four plus two (Unregenerated man [the field] and the churches called to work them), and three times two (The Godhead in His churches seeking to save the world)! We should note that all combinations making up the number six have to do with God's concern and His efforts to save mankind.

Ten has many compounds: one plus nine (God revealing Himself to His world through the fruits and the gifts of the Holy Spirit through the Believers); two plus eight (the Church exhibiting the new birth/new creation); seven plus three (the finished work of the cross testified to by the regenerative work of the Godhead in the Believer who has been made a whole person—body, soul, and spirit); four plus six (the whole creation put under man's dominion by the sovereignty of God—especially the spiritual aspects which have been charged to the Spirit-filled Church); five plus five (the two churches, the recipients of God's grace); and two times five (God's grace to the world through the two churches).

Before we go on into the parable of the ten virgins in Matthew 25, let’s examine a few more key numbers from God’s arithmetic. To do so will not only add credibility to the numbering system, but as we'll see when we get to the number "seventy," its application to Daniel’s seventy weeks is fascinating and informative as well.

The number thirteen as with other numbers of a negative nature, affords opportunity to illustrate the goodness of God and the Scriptural admonition to overcome evil with good. As can be seen, the combinations that total thirteen all add up to something good for God’s creation; e.g., God put mankind (6) under sin (total depravity) (7) so that He might have mercy on all (Rom. 2:9-12; 11:32). God’s remedy for the depraved state of man is Himself (1) working through the foundation of His Church (12) to bring about His plan of redemption. In obedience to its commission, we see the Church (2) preaching the sacrificial death of the cross (11). The Godhead (3), all three, played a role in Christ becoming flesh and fulfilling the full responsibility of the flesh to its Maker (10). In the death of His Only Begotten Son, we see the grace of God (5) making provision for the new birth (8), and providing a way for His creation (4) to produce good fruit (9).

As we’ve said, it’s not our purpose to do an exhaustive study on the subject of numerology; instead, we’ve only wanted to set forth enough of the Bible’s usage of numbers to validate the system so that we can use the spiritual application of numbers to grasp the concept of Daniel’s seventy weeks and to understand the parable of the ten virgins. For this reason, we’ll look at only one more number.

Because of the cross, the number 70 now has special significance for all of mankind; for it has provided man with a choice. Men and women can now receive Christ as Lord and Savior and enter into eternity knowing the fullness (the 70x7) of God's forgiveness and blessings or they can reject what He did at Calvary and enter into the eternal fullness (the 70x7) of His wrath and cursings.

For the rebellious of Israel, though, the number seventy has more often been associated with times of judgment than it has blessings—the seventy years of captivity being a prime example. Also, as we mentioned when studying Daniel's seventy weeks, the seventy weeks or seventy-times-seven situation adds a prophetic dimension to Israel's divine judgment. Because of their refusal to obey God in the matter of the Sabbath, especially the Sabbatical years wherein they were to be gracious to one another, the factor of seven, the weeks of years, was inserted into their judgment.

There is another factor incorporated in the seventy weeks that we should consider. Inasmuch as each peak of prophecy is associated with a time of divine, universal judgment brought about by sin, it's understandable that the three peaks of prophecy from Daniel’s time forward would come to past when the divisions of his seventy weeks are in effect (see illustration #9). At the time of the first peak of prophecy, the sixty-ninth of Daniel’s seventy weeks ended with the birth of Christ who was born to bear the judgment for all sin in His body on the cross. At the second peak of prophecy at the end of our age, the first half of Daniel's seventieth week will end with the nations of the world being judged as to how they treated Israel during that three and one-half year period. . The last half of Daniel’s seventieth week will come at the third peak of prophecy at the end of the Kingdom Age. Its major judgment will be the judgment of the lost of all the ages known as the Great White Throne Judgment. At this time, all who hated God, who snubbed His righteous law, and who rejected the gift of eternal life which is found only in His Son will be judged and cast into the lake of fire to burn forever and ever.

As we can see, for the student of the Bible, a study of God’s numbering system can not only prove to be fascinating, but it can also be helpful as we set our minds to understanding the Clock of the Ages. Consequently, with our introduction to the God’s numbering system in hand, let’s turn now to Matthew 25 and see what light it sheds on the parable of the ten virgins.

Let’s look first at the time of the then of this passage. Of all the prophetic passages in the Bible, this one may very well be the easiest of all to place on the Clock of the Ages. For as we’ll see when we read on, it will be during the midnight watch, during the time that Jesus will come like a thief in the night. Then—during this watch—shall the kingdom of heaven be like ten virgins.

We need also to look at the virgins of this passage. Their counterpart in the natural order of things would be a female who had not known a man sexually. In the Old Testament virgins were valued highly, and the young men wanted such for their wives. In the spiritual realm, because of God's grace, it is possible for men and women to become precious virgins in their spirits.

To understand, we need to go back to the Garden of Eden. Because of their disobedience, Adam and Eve brought spiritual death upon the whole human race. Oh, in the Bible there are references made to the spirit of man, to that little flame of life that flickers in the human soul. But the spirit of man that died in the garden, the spirit that Jesus came to birth again into the kingdom of God, is the spirit that was made for God alone; and only He has the power to quicken it! True, Satan can steal the soul or destroy the body of those who are dead in trespasses and sin. But the spirit of man belongs uniquely to the one who made it; and only those spirits set aside wholly for the Lord can be virgins in their spirits and "know" Him.

Just as there are two uniquely different churches, Israel and the Christian church of today, so are there two uniquely different virgins in the Bible; i.e., those that God reckons to be virgins by virtue of their birth into Abraham’s family and those made virgins by virtue of being born again into the family of God. Those of the seed of Abraham are those with many advantages, yet they must still make their choices and seal their eternal destinies on an individual basis (Ezek. 18). Those born into the family of God are those who have already made their eternal choice (John 3:1-15).

Although the world has taken little note of the virgin Israel during her dormancy (except for her times of great persecution), nevertheless, she is an integral part of the kingdom of heaven. At the end time, she will come back into focus because of the important part she has to play. (The fact that the kingdom of heaven is used in this parable instead of the kingdom of God correlates with the fact that Israel has had no oil throughout her dispersion—being void of the Spirit. [NOTE: The kingdom of God is comprised of heavenly citizens, while the kingdom of heaven consists of those on the earth who claim to have ties with the God of Abraham through Isaac or Christ Jesus. Those in the kingdom of heaven may or may not also be in the kingdom of God.)

But we must say this on behalf of all the virgins: all ten took their lamps and went to meet the Bridegroom. Jesus has commanded each of us to let our lights shine; and as with David of old, the Word of God is to be a lamp unto our feet. Therefore, when a Believer (a vessel of the Holy Spirit) or an Israelite (a vessel for the Holy Spirit) applies himself to the Scriptures, he or she is in the process of trimming their lamp. The ten virgins of the end time will be in this process because they will have been made aware that the Bridegroom is coming. As we have said, this will be due in a large part to the preaching of the Gospel of the Kingdom and the stirring of the Holy Spirit (See booklet 5.).

Verses 2-5 give us the state of the ten virgins throughout the Age of Grace—for the most part.

(Matthew 25:2-5)
And five of them were wise, and five were foolish.
They that were foolish took their lamps, and took no oil with them:
But the wise took oil in their vessels with their lamps.
While the bridegroom tarried, they all slumbered and slept.

Then beginning with verse 6, we see the end-time drama being played out.

(Matthew 25:6-7)
And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.
Then all those virgins arose, and trimmed their lamps.

And then we see something familiar happening to Israel during these end-time events. Like Israel of Old when the fruit of her backslidings became very bitter, she will look around and realize that she has not been walking in the power of God. We’re told that at this time, she will reach out. Oh, it will be to the wrong source, but at least she will be reaching out.

(Matthew 25:8-9)
And the foolish said unto the wise, give us of your oil; for our lamps are gone out.
But the wise answered, saying, Not so; lest there be not enough for us and you...

As it was with the manna in the wilderness when every man could gather only enough for his own use per each day, so it is with the oil for our lamps in the Age of Grace. Each can gather only for his or her own vessel and only what he or she can use. For this reason, the wise virgins will counsel the foolish to go to the source and get for themselves even as they did.

(Matthew 25:9b)
... but go ye rather to them that sell, and buy for yourselves.

But alas, as it will be for the unbelieving Gentiles of the end time, it will be too late for Israel to enter into God's grace even though she is beginning to gain back her sight.

(Matthew 25:10-11)
And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.
Afterward came also the other virgins, saying, Lord, Lord, open to us.

And then we see our Lord's response to belated Israel.

(Matthew 25:12)
But he answered and said, Verily I say unto you, I know you not.

In the light of all of this, what was our Lord's advice to the disciples and to the Church throughout the age?

(Matthew 25:13)
Watch therefore, for ye know not neither the day nor the hour wherein the Son of man cometh.

As we've said, to Israel this matter of watching meant keeping an eye out for the enemy; and although the idea of watching for our Lord's return is paramount in this admonition, nevertheless, the idea of watching for the enemy is inherent. The Apostles brought this concept forward to the New Testament Church as can be seen in Paul's telling the Thessalonians to watch and be sober, and in Peter's warning the Church to be sober and vigilant because their enemy Satan, was walking about as a roaring lion, seeking whom he may devour.

But our American culture has had a way of disarming its people—even the Church—as to the things for which it is to watch. Satan, for example, has been presented as an unbelievable comical character in red pajamas with a pointed tail and a pitchfork—hardly someone to take seriously. Jesus, though, spoke of him as a fallen angel, as an individual doomed to everlasting torment who has been given limited power by his Maker for the chore of testing man and deceiving all who want to believe a lie.

In our society we have also made peace with cute little devils. This, again, is a disarming device to lull us asleep; for in reality, these cute little demons are of Satan’s horde of fallen angels who will eventually, if unchallenged, take a person all the way to perversion and destruction.

For many Americans, the word foolish has taken on new connotations as well. A few elite "fools" in our midst have told those parents foolish enough to listen that the foolishness of a child is just cute behavior. Ignore it, they say, and it will go away. The truth is, ignore it and it will devour the child and eventually the parents as well; for foolishness is never anything to smile about.

The Bible has much to say about those who buy the Devil’s lies. For example, "The fool hath said in his heart, There is no God" (Ps. 53:1). He is foolish not only because he has chosen the word of a liar, thief, and murderer over the Word of God, but also because he has cut himself off from the source of life, which is found only in the God he has denied. Again, the Bible calls the man a fool who would store up his worldly goods in bigger and better barns and not be rich towards his Maker. Of such a person, God said: "Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou has provided?" (Lk. 12:20).

Also, while we’re looking at the foolish, let’s consider the Israelites who have behaved foolishly toward their God the past two thousand years. In our parable of the ten virgins, they are labeled as the "foolish" virgins. It's true that only a fool could look at the order and complexity of creation and deny God's existence; but to deny Him when He went to great pains to come and visit and reveal Himself, this is truly foolish. As we think upon the state of Israel in the end time, we each have occasion to examine ourselves. Does God consider us to be wise or foolish? If we snub the death of His Son on Calvary and live our lives for ourselves as though He did not exist, what is His opinion of us? We must each ascertain for ourselves if at the end of our lives we’ll hear "Well done, my good and faithful servant" or if we’ll hear with the foolish, "Depart from me, ye that worketh iniquity, I never knew you."

In way of summation, in Matthew 25 we’re given to understand that at the end-time there will be ten virgins who will hear the trump associate with our Lord's return. Five of the virgins will be wise and five foolish. The wise will go up for the marriage of the Lamb while the foolish will be left on the earth below under a special dispensation of God’s "watch care." Sadly, though, the majority of the sons of Adam at the end time will not be virgins but will have prostituted themselves to the Father of Lies, the Devourer of men’s souls. This being so, the stage will be set for the day of God’s wrath—for the awful day of judgment upon those that God considers to be unholy and profane.

In our next chapter we’ll look at the last of our Lord’s teaching in this session on the Mount of Olives. It has to do with the rewards the believers have laid up in heaven. As we’ll see, although the scope of the teachings covers all believers of all the ages of the churches—strangely enough—it is addressed to only three individuals.

This brings us to another parable of the kingdom of heaven, the last parable in the Mount of Olives discourse. The parable speaks of a man who takes a long trip, but first puts his belongings in the hands of his servants. The spiritual application is of Christ, the Son of God, visiting the earth and leaving the gifts and the works of the kingdom in the hands of His servants the churches before returning to heaven and His seat at the right hand of God the Father.

Let’s read beginning with Matthew 25:14:

(Matthew 25:14)
"For the kingdom of heaven is as a man traveling into a far country, who called his own servants, and delivered unto them his goods."

In this passage we’ll see the multiples of ten; i.e., 5, 2, and 1. As per the parable of the ten virgins (the 5 plus 5), the time span covered was the Age of Grace—especially the end of it; and the entities were the two churches of that time. In this parable the time span covers the period of the three ages since the inception of the first church (from Abraham to the Rapture), and the entities will again be the churches. The number "5" represents the Age of Grace wherein the Christian Church would be the vessels of God’s grace. The "2" represents the two ages that Israel has had the Word of God; i.e., the Age of Promise and the Age of the Law. The "1" we’ll assign to Israel of the dispersion.

Let’s read now beginning with Matthew 25:15. (Remember as we read, a talent was very valuable being equivalent to about $5,000.00.)

As we continue to read, there are two Biblical concepts that we need to keep in mind. First, we are taught in the Old Testament that it is not by the power or the might of man, but by the Holy Spirit that things are done in the eternal spiritual realm. This concept was brought forward to the New Testament when Jesus taught His disciples that they could do nothing without Him (Jn. 15:1-6); and Paul enlarged upon the doctrine, declaring that the Church can do all things through Christ Jesus who empowers us by His indwelling Holy Spirit (Php. 4:13). Secondly, we need to keep in mind that the New Testament Church of the Grace Age has become the temple of the Holy Ghost (the eternal Paraclete); whereas Israel, during the Age of Promise and the Age of the Law, would have God’s Spirit fall upon them only when it was needful to accomplish God’s will. The Grace-Age Jews of the dispersion, however, will be void of the Holy Spirit. Throughout the Grace Age, they will have no oil. Now, back to our text.

(Matthew 25:16-18)
Then he that had received the five talents went and traded with the same, and made them other five talents.
And likewise he that received two, he also gained other two.
But he that had received one went and digged in the earth, and hid his Lord’s money.

To reiterate, in this parable "5" represents the Age of Grace; and when the Church under grace allows the Spirit to function ungrieved, stirring Him up even, then Christ is in man doing His work on the earth. This Spirit-filled Church will then bring forth another "5" totaling "10" which is the full measure of man’s responsibility on the earth. He can do no better, for it is Christ working in Him to do the Father’s good pleasure.

Israel, when it walked with God during its two dispensations, did what the natural man was capable of doing in the spiritual realm with God’s help. It brought forth two more talents, making a total of "4" talents—the number of God’s creation. Therefore, in our parable, the number "4" signifies what man can do in the spiritual realm with the Spirit of God acting upon him.

As we’ve mentioned, Israel—the "1"—is the Israel of the Grace Age, the Israel dispersed among the Gentiles, the Israel void of the Holy Spirit, and the Israel that can bring forth no fruit to maturity.

(Matthew 25:19)
After a long time the Lord of those servants cometh, and reckoneth with them.

"After a long time"—this is a matter of perspective. For God it has been only four days since the first church was started; but for man it has been a long time. And this has been especially so for wintering Israel who has already experienced some two thousand years without "warmth" from God, two thousand years of woe brought on by themselves and by those among whom they have been dispersed.

Also, let’s note that this will be the time that the Lord "reckons" with all his servants of those ages having to do with the churches. We also read of this reckoning in Matthew 16:27-28. "For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom."

To understand just where this time of "reckoning" fits onto the Clock of the Ages, we need to digress a little and look at a time line of the major resurrections, particularly the first and second resurrections just referred to here in Matthew 16:27-28. (See illustration #10.)

The Time Line of Resurrections

Illustration #10

The first item on the time line deals with the "many bodies of the saints which slept" that "arose" at the time of our Lord’s resurrection. We read of this in Matthew 27:51-53. Matthew's wording in this passage is a typical example of prophetic shrouding. We’re not told in the passage that he was referring to a "major" resurrection. In fact, the two-fold resurrection at the time of our Lord’s Second Coming is called the first resurrection. The wording does seem to suggest, however, that this event at the time of His resurrection was similar to the Old Testament theophanies (those times when Christ appeared in His Messianic form). It is not clear if all the Old Testament saints received their glorified bodies at this time or if Christ was only giving a sign similar to the appearance of Elijah and Moses on the Mount of Transfiguration—a sign that He was taking the souls in Paradise to heaven to be with Him. At any rate, this author has found no Scripture indicating that any rewards were given at this time. Apparently, the time of the awards for all saints who will have lived prior to the Kingdom Age will be at the time of the first resurrection (see illustration). After being raptured, the Church will receive its rewards for her labors of love (II Tim. 4:8; I Pet. 5:4); and at the end of the first 3 1/2 years, those who have refused the mark of the beast and have died for their faith will be resurrected to their rewards (Rev. 20:4).

Let’s look again now at Matthew 16:28. "Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming into his kingdom." This verse helps us to place the rest of the judgments/reckonings on our resurrection time line. In this verse Jesus was not referring to the time that He would be coming to set up His kingdom, but to the time that He would be coming in His kingdom—the time of the second resurrection. He was speaking of the time at the end of the Kingdom Age when He and His glorified saints will have withdrawn from the earth for a little season so that Satan can be released from his thousand-year confinement in the bottomless pit. During this time at the end of the Kingdom Age, Satan will again go forth deceiving and being deceived and raising an army for the final conflict on earth between the forces of good and evil (Rev. 20:1-9). Although the Word seems to be vague concerning the rewards for the just at the end of the Millennium, it states clearly that the unjust dead of all ages—Including those to whom Jesus is talking here in Matthew 28:16—will receive their final word of doom from God at that time. The proclamation of doom will put all that they have already suffered in hell in its proper perspective. The decree will finalize the "eternity" of their torment as they hear their Maker—who will be their judge at the time—declare their divine judgment and its boundaries.

As we’ve said, though, the parable of our Lord and His servants in Matthew 25 deals with the first resurrection when Christ will return with His rewards and reckon with His servants (especially those of the church ages). This parable speaks of that day of which Paul wrote in I Corinthians 3:9-15, wherein every man's work built upon the foundation of Christ that stood the test of fire shall receive a reward. Of his own self Paul said, "...there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love His appearing" (II Tim. 4:8). Now, let's continue reading the parable of the lord and his servants.

(Matthew 25:20)
And so he that had received five talents came and brought other five talents, saying, Lord, thou deliverest unto me five talents: behold, I have gained beside them five talents more.

Now notice our Lord's reply, for it will be identical to His reply to the one with two talents.

(Matthew 25:21-23)
His Lord said unto him, Well done, thy good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of the Lord.
He also that had received two talents came and said, Lord, thou deliverest unto me two talents: behold, I have gained two other talents beside them.
His Lord said unto him, Well done, thy good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord.

The key to understanding the commendations is found in verse 15: "...according to his several ability." Although one had five and gained five more, and one had two and gained two more, the word to each was identical. Jesus gives us the key to understanding this concept in Matthew 11:11.

(Matthew 11:11)
Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.

The greatness spoken of in this verse is not a measure of the flesh, but of the Spirit. Of all born of women (of the flesh), none was greater than John the Baptist who had been anointed of the Spirit while he was in his mother's womb. This was he who walked in the same Spirit as did Elijah, but with even a greater anointing as he heralded the day of the Messiah. However, as great as his position was in his age, the Spirit only acted upon John as he prepared the way for the Christ and His kingdom to come in. Those born again into the kingdom during our age, though, are considered greater positionally than John the Baptist. This is because God has brought His plan for the ages one step closer to fulfillment; i.e., today’s believers enter into the kingdom of God by virtue of having been born anew in their spirits by the Spirit of Christ. This being the case, the believers under grace have an access to the Spirit of which John could have only dreamed; for the bodies of the New Testament believers have been made into temples of the Holy Ghost. Consequently, those with the greater amount of "talents" are not to be considered as "greater" people, but as recipients of the gifts of the Spirit to a greater degree.

With all this in mind, let's look now at the unfruitful servant beginning with verse 24.

(Matthew 25:24)
Then he which had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:

Let's note first that the wintering Jew, broken off of the olive branch, came like Cain of old expecting to receive something of God for his self-willed worship.

Also, let's consider how he began his argument. "Lord I knew thee..." Oh, the spirit of the Pharisees and the Saducees had them thinking that they knew God; but the God that they taught was one that reflected their own personalities. They presented Him as a hard man, not as the gracious God who would and did send His only begotten Son to die for the sins of His creation. Being void of the Spirit, they could only see God as one who reaped where He did not sow. It was no wonder that their understanding of God prompted fear rather than love as can be seen in following verse.

(Matthew 25:25)
And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.

We can see where wintering Israel was coming from, for we understand that without the covering of Christ, without the robe of righteousness which He purchased for us, we, too, would stand naked in our sins before God and fearful of the consequences.

Let's look now at our Lord's response to the dispersed Jew.

(Matthew 25:26-28)
His lord answered and said unto him, Thou wicked and slothful servant, thou knowest that I reap where I sowed not, and gather where I have not strawed.
Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.
Take therefore the talent from him, and give it unto him which hath ten talents.

Again we need to consider the talent in this parable. Although in the natural it represents a goodly piece of money, we should remember that the parable is to teach us of heavenly things; therefore, the talent represents something of great worth in the spiritual realm. It is this author's belief that the talent given to all the servants—indeed, the possession of great worth given to all mankind—is the measure of faith given to each of us. Some exercise this faith in the Lord Jesus and profit thereby. Others, though, place their faith in other objects, or ignore it altogether. Consequently, their faith is unproductive and unprofitable. We’re told that Israel had the talent, but we’re also told that because of the misapplication of their faith, they were void of the Holy Spirit. Sadly, the spirit that blinded the forefathers of the end-time Jews and caused them to crucify the Son of God at the time of their visitation will still have Israel blinded to the truth at the end of our age. Although they will have the "talent" of faith, they will not invest it, for they will stubbornly refuse to believe that Christ is their Messiah until they see His sign in the heavens.

Let's look again at verse 28

(Matthew 25:28)
Take therefore the talent from him, and give it unto him which hath ten talents.

(Matthew 25:29a)
For unto everyone that hath shall be given, and he shall have abundance....

Contrary to what it may appear at first glance, this is not a lot of double talk. Jesus is simply saying that those who have a living faith in Him (see James 2:17-26, cf. Acts 3:16) shall be blessed by God because of their faith in His Son.

(Matthew 25:29b)
But from him that hath not, shall be taken away even that which he hath.

Here, He is referring to the prophesied state of Israel in her dispersion, to the time when she shall be cast into outer darkness to experience weeping and gnashing of teeth (Mt. 8:12). The gift of faith will be taken from her because of her refusal to receive the atoning work of the Lamb of God Who was sent according to the promises made to Adam, Noah, Abraham, Moses, etc. But a living faith was not the only thing that Israel had, she was also God’s authorized representative on the earth. This was also taken from her and given to the Church!

Then in verse 30, Jesus touches upon the lot of the dispossessed, wintering Jews.

(Matthew 25:30)
And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

This has been the state of rejected Israel throughout the dispersion, and we're told that this life will have only begun their despair. Under grace, in Christ Jesus, God has made provision to meet all the needs of humanity; but without Christ there is nothing. Apart from Christ, there are no grounds for any hope; for there is none other name given under heaven among men whereby we must be saved. Sadly though, throughout this age Israel has steadfastly rejected this name.

However, there will be a remnant of Israel at the end of their dispersion that will be profitable to God. This will be the remnant with which God will begin the Kingdom Age and fulfill His promises to Abraham and his seed. The following verses in our text speaks of that time and gives us insight into what will happen to those outside the two churches at the end-time.

(Matthew 25:31-33)
When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:
And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:
And he shall set the sheep on his right hand, but the goats on the left.

Because the Hebrew children were very familiar with the natures of sheep and goats, the animals were often referred to in the Scriptures when comparing and contrasting those who reverently fear God with those who resist His authority. Jesus employed this method of analogy when He expounded upon the future judgment of the nations. The spiritual goats of the Scriptures can be seen as representing those of all ages who walk after the dictates of their fallen nature. From man's perspective, they may be seen as "good" men and women, trying to do what's right in the sense that they obey the laws of the land and pay their bills. Nevertheless, their nature is "bully" and contrary to the ways of God! The common denominator for the goats is each seeks his own and not the things of the Lord—not the things for which they were created.

In our age the remedy for the dilemma of the goat is to become a sheep as was explained to Nicodemus in the third chapter of John. In John 3:1-18 Jesus told Nicodemus that before he could please God—indeed, before he could really desire to do so—he had to be born again! "That which is born of the flesh is flesh," Jesus explained, "and that which is born of the Spirit is spirit" (Jn. 3:6).

But be that as it may, after the many, many deaths of the great tribulation; after the Rapture of the Church which brings to an end our time of grace; after the many, many deaths during the first 3 1/2 years of Daniel's seventieth week, there will be nations that will have been refined though as by fire. These nations will have the nature of sheep. Also, there will be nations who will have the nature of goats because they have stubbornly resisted God. A separation of the goats and the sheep will be one of the first orders of business in King Jesus' new administration.

Let’s return now to our text and pick up on the new Monarch’s theocratical decrees concerning the sheep and the goats.

(Matthew 25:34-46)
Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:
Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.
Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?
When saw we thee a stranger, and took thee in? or naked, and clothed thee?
Or when saw we thee sick, or in prison, and came unto thee?
And the King shall answer and say unto them, verily I say unto you, Inasmuch as ye have done it
unto one of the least of these my brethren, ye have done it unto me.
Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
For I was an hungred, and ye gave me no meat: I was thirsty, and ye gaveme no drink:
I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.
Then shall they also answer him, saying, Lord when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.
And these shall go away into everlasting punishment: but the righteous into life eternal.

Our Lord’s answer to the questions poised by the nations gives us some understanding about the ruler that He will use to measure the nations. Lord, when did we see you hungry? thirsty? in prison? and not minister to you? His answer will be, when you saw my brethren, the Jew, during his time of trouble and refused to help him. How the end-time nations treat Israel will determine their place in our Lord’s new kingdom. The end-time nations will encounter a principle that has ruled since the Hebrew nation began. Those that bless Abraham’s descendants will be blessed of God, and those that curse them will be cursed of God (Num. 24:1-9); and for the end time, this will be especially so!

The judgment of the nations is an ideal end for our Lord’s prophetic teaching on the Mount of Olives, for it typifies and foreshadows those things that will take place at the end of the Kingdom Age when the world as we know it will be brought to an end and when all who have rejected God’s gift of eternal life will hear that they are rejected of God.

(Rev. 22:10-12)
... Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.