Jesus the Christ

All speculation concerning the time of the Lord's appearing, whether based on assumption, deduction, or calculation of dates, was forestalled by Christ's averment: "But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father."1159 That His advent in power and glory is to be sudden and unexpected to the unobserving and sinful world, but in immediate sequence to the signs which the vigilant and devout may read and understand, was made plain by comparison with the prevailing social conditions of Noah's time, when in spite of prophecy and warning the people had continued in their feasting and merry-making, in marrying and giving in marriage, until the very day of Noah's entrance into the ark, "And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be."

In the last stages of the gathering of the elect, the ties of companionship shall be quickly severed; of two men laboring in the field, or of two women engaged side by side in household duties, the faithful one shall be taken and the sinner left. "Watch therefore," was the solemn behest, "for ye know not what hour your Lord doth come." In explication of this admonishment, the Lord condescended to compare the suddenness and secrecy of His coming to the movements of a night-prowling thief; and pointed out, that if a householder had certain knowledge as to the time of a burglar's predetermined visit, he would remain on vigilant watch; but because of uncertainty he may be found off his guard, and the thief may enter and despoil the home.

Again likening the apostles to duly appointed stewards in a great household,1160 the Lord spoke of Himself as the householder, saying: "The Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: Lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch." But if the steward grow negligent because of his master's long absence, and give himself up to feasting and unlicensed pleasure, or become autocratic and unjust toward his fellow-servants, his lord shall come in an hour when least expected, and shall consign that wicked servant to a place among the hypocrites, where he shall weep bitter tears of remorse, and gnash his teeth in impotent despair.1161

THE NEED OF WATCHFULNESS AND DILIGENCE ILLUSTRATED BY PARABLES

To more indelibly impress upon the apostles, and, through their subsequent ministry, upon the world, the absolute need of unceasing watchfulness and unwavering diligence in preparation for the coming of the Lord in judgment, Jesus depicted in parables the prospective condition of mankind in the last times. The first of these illustrative portrayals is the Parable of the Ten Virgins. The only report of it we have is that given by Matthew,1162 as follows:

"Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 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. 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 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: but go ye rather to them that sell, and buy for yourselves. 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. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh."

The story itself is based on oriental marriage customs, with which the Lord's attentive listeners were familiar. It was and yet is common in those lands, particularly in connection with marriage festivities among the wealthy classes, for the bridegroom to go to the home of the bride, accompanied by his friends in processional array, and later to conduct the bride to her new home with a larger body of attendants composed of groomsmen, bridesmaids, relatives and friends. As the bridal party progressed, to the accompaniment of gladsome music, it was increased by little groups who had gathered in waiting at convenient places along the route, and particularly near the end of the course where organized companies came forth to meet the advancing procession. Wedding ceremonies were appointed for the evening and night hours; and the necessary use of torches and lamps gave brilliancy and added beauty to the scene.

In the parable ten maidens were waiting to welcome and join in with the bridal company, the time of whose arrival was uncertain. Each had her lamp attached to the end of a rod so as to be held aloft in the festal march; but of the ten virgins five had wisely carried an extra supply of oil, while the other five, probably counting on no great delay, or assuming that they would be able to borrow from others, or perchance having negligently given no thought at all to the matter, had no oil except the one filling with which their lamps had been supplied at starting. The bridegroom tarried, and the waiting maidens grew drowsy and fell asleep. At midnight, the forerunners of the marriage party loudly proclaimed the bridegroom's approach, and cried in haste: "Go ye out to meet him." The ten maidens, no longer sleepy, but eagerly active, set to work to trim their lamps; then the wise ones found use for the oil in their flasks, while the thoughtless five bewailed their destitute condition, for their lamps were empty and they had no oil for replenishment. They appealed to their wiser sisters, asking a share of their oil; but these declined; for, in a time of such exigency, to give of their store would have been to render themselves unfit, inasmuch as there was oil enough for their own lamps only. Instead of oil they could impart only advice to their unfortunate sisters, whom they directed to go to the nearest shop and buy for themselves. While the foolish virgins were away in quest of oil, the wedding party passed into the house wherein the feast was provided, and the door was shut against all tardy comers. In time the unwise maidens, too late to participate in the processional entry, called from without, pleading for admittance; but the bridegroom refused their request, and disclaimed all acquaintanceship with them, since they had not been numbered among his attendants or those of the bride.

The Bridegroom is the Lord Jesus; the marriage feast symbolizes His coming in glory, to receive unto Himself the Church on earth as His bride.1163 The virgins typify those who profess a belief in Christ, and who, therefore, confidently expect to be included among the blessed participants at the feast. The lighted lamp, which each of the maidens carried, is the outward profession of Christian belief and practise; and in the oil reserves of the wiser ones we may see the spiritual strength and abundance which diligence and devotion in God's service alone can insure. The lack of sufficient oil on the part of the unwise virgins is analogous to the dearth of soil in the stony field, wherein the seed readily sprouted but soon withered away.1164 The Bridegroom's coming was sudden; yet the waiting virgins were not held blamable for their surprize at the abrupt announcement, but the unwise five suffered the natural results of their unpreparedness. The refusal of the wise virgins to give of their oil at such a critical time must not be regarded as uncharitable; the circumstance typifies the fact that in the day of judgment every soul must answer for himself; there is no way by which the righteousness of one can be credited to another's account; the doctrine of supererogation is wholly false.1165 The Bridegroom's condemnatory disclaimer, "I know you not," was equivalent to a declaration that the imploring but neglectful ones, who had been found unready and unprepared, did not know Him.1166

The application of the parable and its wealth of splendid suggestion are summarized in a masterly manner by the Lord's impressive adjuration: "Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh." The fulfilment of the predictions enshrined in this precious parable is yet future, but near. In 1831 the Lord Jesus Christ revealed anew the indications by which the imminence of His glorious advent may be perceived. Through the mouth of His prophet Joseph Smith He thus spake: "And at that day, when I shall come in my glory, shall the parable be fulfilled which I spake concerning the ten virgins: for they that are wise and have received the truth, and have taken the Holy Spirit for their guide, and have not been deceived; verily I say unto you, they shall not be hewn down and cast into the fire, but shall abide the day, and the earth shall be given unto them for an inheritance; and they shall multiply and wax strong, and their children shall grow up without sin unto salvation, for the Lord shall be in their midst, and his glory shall be upon them, and he will be their King and their Lawgiver."1167

Still discoursing in solemn earnestness to the apostles as the evening shadows gathered about the Mount of Olives, the Lord delivered the last of His recorded parables. We call it the Parable of the Entrusted Talents.1168

"For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had 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. After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: 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. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth."

Some of the resemblances between this parable and that of the Pounds1169 appear on even a casual reading; significant differences are discovered by comparison and study. The earlier parable was spoken to a mixed multitude in the course of our Lord's last journey from Jericho to Jerusalem; the later one was given in privacy to the most intimate of His disciples in the closing hours of the last day of His public preaching. The two should be studied together. In the story of the Pounds, an equal amount of capital is given to each of the servants, and men's diverse ability to use and apply, with commensurate results in reward or penalty, is demonstrated; in that of the Entrusted Talents, the servants receive different amounts, "every man according to his several ability"; and equal diligence, though shown in one instance by great gain and in the other by small but proportionate increase, is equally rewarded. Unfaithfulness and negligence are condemned and punished in both.

In the parable now under consideration, the master is presented as delivering his wealth into the hands of his own servants, literally, bondservants;1170 they, as well as the possessions held by them in trust were his. Those servants had no rights of actual ownership, nor title of permanent proprietorship in the treasure committed to their care; all they had, the time and opportunity to use their talents, and they themselves, belonged to their lord. We cannot fail to perceive even in the early incidents of the story that the Master of the servants was the Lord Jesus; the servants, therefore, were the disciples and more particularly the apostles, who, while of equal authority through ordination in the Holy Priesthood, as specifically illustrated by the earlier parable of the Pounds, were of varied ability, of diverse personality, and unequal generally in nature and in such accomplishments as would be called into service throughout their ministry. The Lord was about to depart; He would return only "after a long time"; the significance of this latter circumstance is in line with that expressed through the parable of the Ten Virgins in the statement that the Bridegroom tarried.

At the time of reckoning, the servants who had done well, the one with his five talents, the other with his two, reported gladly, conscious as they were of having at least striven to do their best. The unfaithful servant prefaced his report with a grumbling excuse, which involved the imputation of unrighteousness in the Master. The honest, diligent, faithful servants saw and reverenced in their Lord the perfection of the good qualities which they possessed in measured degree; the lazy and unprofitable serf, afflicted by distorted vision, professed to see in the Master his own base defects. The story in this particular, as in the other features relating to human acts and tendencies, is psychologically true; in a peculiar sense men are prone to conceive of the attributes of God as comprizing in augmented degree the dominant traits of their own nature.

Both the servant who had been entrusted with five talents and he who had received but two were equally commended, and, as far as we are told, were equally recompensed. The talents bestowed upon each were the gift of his Lord, who knew well whether that servant was capable of using to better advantage one, two, or five. Let no one conclude that good work of relatively small scope is less necessary or acceptable than like service of wider range. Many a man who has succeeded well in business with small capital would have failed in the administration of vast sums; so also in spiritual achievements "there are diversities of gifts, but the same Spirit."1171 Of the man endowed with many talents greater returns were expected; of the one-talented man relatively little was required, yet in that little he failed.1172 At the least he could have delivered the money to the bank, through which it would have been kept in circulation to the benefit of the community, and would have earned interest meanwhile. Likewise, in the spiritual application, a man possessed of any good gift, such as musical ability, eloquence, skill in handicraft, or the like, ought to use that gift to the full, that he or others may be profited thereby: but should he be too neglectful to exercize his powers in independent service, he may assist others to profitable effort, by encouragement if by nothing more.

Who can doubt in the spirit of the Lord's teaching, that had the man been able to report the doubling of his single talent, he would have been as cordially commended and as richly recompensed as were his more highly endowed and faithful fellows? It is notable that to the charge of unrighteousness made by the unfaithful servant, the Lord deigns no refutation; the spirit of the reply was the same as that expressed in the earlier parable: "Out of thine own mouth will I judge thee, thou wicked servant."1173 The unworthy man sought to excuse himself by the despicable but all too common subterfuge of presumptuously charging culpability in another, and in this instance, that other was his Lord. Talents are not given to be buried, and then to be dug up and offered back unimproved, reeking with the smell of earth and dulled by the corrosion of disuse. The unused talent was justly taken from him who had counted it as of so little worth, and was given to one, who, although possessing much, would use the additional gift to his own profit, to the betterment of his fellows, and to the glory of his Lord.

THE INEVITABLE JUDGMENT. 1174

The Lord had uttered His last parable. In words of plainness, though suffused with the beauty of effective simile, He impressed upon the listening disciples the certainty of judgment by which the world shall be visited in the day of His appearing. Then shall the wheat be segregated from the tares,1175 and the sheep divided from the goats. "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." Unto those on His right hand the King shall give commendation and blessing, bestowing a rich recompense for their good works, as attested by the hungry they had fed, the thirsty to whom they had given drink, the stranger they had lodged, the naked they had clothed, the sick to whom they had ministered, the prisoners they had visited and encouraged, all of which mercies are accredited to them as having been rendered to their Lord in person. The blessed company, overwhelmed by the plenitude of the King's bounty, of which they regard themselves as undeserving, will fain disclaim the merit attributed to them; "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."

Unto them who wait on the left in terrified expectancy, the King shall recount their several deficiencies, in that they had given Him neither food nor drink, shelter nor clothing despite His need; neither had they visited Him though ill, nor ministered unto His wants when He lay in a prison cell. In the desperation of anguish these shall ask when and where they had had such opportunity of comforting Him, and He shall answer, "Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me." The righteous shall be welcomed with "Come ye blessed of my Father"; the wicked shall hear the awful sentence, "Depart from me ye cursed." Eternal life is the inestimable reward; everlasting punishment the unfathomable doom.1176

Viewing as one discourse the two parables and the teaching that directly followed, we find in it such unity of subject and thoroughness of treatment as to give to the whole both beauty and worth beyond the sum of these qualities exhibited in the several parts. Vigilant waiting in the Lord's cause, and the dangers of unreadiness are exemplified in the story of the virgins; diligence in work and the calamitous results of sloth are prominent features of the tale of the talents. These two phases of service are of reciprocal and complementary import; it is as necessary at times to wait as at others to work. The lapse of a long period, as while the Bridegroom tarried, and as during the Master's absence in "a far country,"1177 is made plain throughout as intervening between the Lord's departure and His return in glory. The absolute certainty of the Christ coming to execute judgment upon the earth, in the which every soul shall receive according to his deserts, is the sublime summary of this unparalleled discourse.

ANOTHER SPECIFIC PREDICTION OF THE LORD'S DEATH

Following the instructions to the apostles at the resting place on Olivet, and probably in the course of the continued walk toward Bethany that evening, Jesus reminded the Twelve of the awful fate awaiting Him, and specified the time of His betrayal and the manner of His death. "Ye know," He said, "that after two days is the feast of the passover, and the Son of man is betrayed to be crucified."1178

NOTES TO CHAPTER 32

1. Early Fulfilment of the Lord's Prophecies.—As to the literal fulfilment of the Lord's predictions relating to the times immediately following His ascension and down to the destruction of Jerusalem, the student must be referred to scriptural and other history. Only a brief summary of the most notable events can be attempted here.

On the matter of wars and rumors or threats of wars, see Josephus, Antiquities xviii, ch. 9, and Wars, ii, ch. 10. The latter reference is to the account of the decree issued by Caligula that his statue be set up and duly reverenced in the temple, in consequence of which the Jews protested so strenuously that war was declared against them, but was averted by the death of the emperor. Concerning the death of Caligula, Josephus remarks that it "happened most happily for our nation in particular, which would have almost utterly perished, if he had not been suddenly slain." Other threats of war against the Jews were severally made by the emperors Claudius and Nero.

Nation rose against nation, as for example, in the assault of Greeks and Syrians upon the Jews, in the course of which 50,000 Jews were slain at Selucia on the Tigris, and 20,000 at Cæsarea, 13,000 at Scythopolis, and 2,500 at Ascalon. Famine and its attendant pestilence prevailed during the reign of Claudius, (41-54 A.D.) and such had been specifically predicted by inspiration, through Agabus (Acts 11:28). The famine was very severe in Palestine (Josephus, Antiquities, xx, ch. 2). Earthquakes were of alarming frequency and of unusual severity, between the death of Christ and the destruction of Jerusalem, particularly in Syria, Macedonia, Campania, and Achia. See Tacitus, Annals, books xii and xiv; and for account of violent seismic disturbances at Rome, see Suetonius in his Life of Galba. Josephus (Wars iv, ch. 4) records a particularly severe earthquake that disrupted parts of Judea, and was accompanied by "amazing concussions and bellowings of the earth—a manifest indication that some destruction was coming upon men." The portent of "fearful sights and great signs" from heaven, as recorded by Luke was realized in the phenomenal events chronicled by Josephus (Preface to "Wars").

Of the persecution that befell the apostles and others, and of their arraignment before rulers, Dr. Adam Clarke, in his commentary on passages in Matt 24, says: "We need go no farther than the Acts of the Apostles for the completion of these particulars. Some were delivered to councils, as Peter and John (Acts 4:5). Some were brought before rulers and kings, as Paul before Gallio (18:12); before Felix (ch. 24); before Festus and Agrippa (ch. 25). Some had utterance and wisdom which their adversaries were not able to resist; so Stephen (6:10), and Paul who made even Felix himself tremble (24:25). Some were imprisoned, as Peter and John (4:3). Some were beaten, as Paul and Silas (16:23). Some were put to death, as Stephen (7:59); and James the brother of John (12:2). But if we look beyond the book of the Acts of the Apostles, to the bloody persecutions under Nero, we shall find these predictions still more amply fulfilled; in these, numberless Christians fell, besides those two champions of the faith, Peter and Paul. And it was, as says Tertullian, a war against the very name of Christ; for he who was called Christian had committed crime enough in bearing the name to be put to death. So true were our Savior's words that they should be hated of all men for His Name's sake."