XI. THE PROPHECIES OF THE KING'S RETURN. Chs. 24:1 - 25:46

1. THE PRESENT AGE. Ch. 24:1-14

1 And Jesus went out from the temple, and was going on his way; and his disciples came to him to show him the buildings of the temple. 2 But he answered and said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.

3 And as he sat on the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world? 4 And Jesus answered and said unto them, Take heed that no man lead you astray. 5 For many shall come in my name, saying, I am the Christ; and shall lead many astray. 6 And ye shall hear of wars and rumors of wars; see that ye be not troubled: for these things must needs come to pass; but the end is not yet. 7 For nation shall rise against nation, and kingdom against kingdom; and there shall be famines and earthquakes in divers places. 8 But all these things are the beginning of travail. 9 Then shall they deliver you up unto tribulation, and shall kill you: and ye shall be hated of all the nations for my name's sake. 10 And then shall many stumble, and shall deliver up one another, and shall hate one another. 11 And many false prophets shall arise, and shall lead many astray. 12 And because iniquity shall be multiplied, the love of the many shall wax cold. 13 But he that endureth to the end, the same shall be saved. 14 And this gospel of the kingdom shall be preached in the whole world for a testimony unto all the nations; and then shall the end come.

Jesus clearly saw and predicted his death and resurrection, but he just as definitely foretold his return in glory at the end of the present age. In describing this return he used a term which is truly royal; the word translated “coming,” which was often employed of the visit of an emperor. It became among Christians the accepted term to describe the coming of the King. This coming in one sense was to be a return, a reappearing; from another point of view, it was to be the real coming of Christ; as the Messiah in full reality he was thus to appear for the first time. This personal, visible, glorious return of Christ has been through all the ages the inspiring hope of his followers. It will introduce the glories of his perfected Kingdom upon earth.

As to the details and attendant events of this return, there have been widely divergent beliefs among Christians. These differences are not surprising. First of all, it must be remembered that we have here only a partial report of the discourse of Jesus. It is necessary to compare the records of Mark and of Luke, and even then to consider that we probably have been given but a fraction of the entire prophecy.

Then again, it must be noted that Jesus employs Oriental imagery and uses at times figures of speech which need to be interpreted with caution and reserve.

In the third place, it is evident that our Lord is describing not one event, but two; he is prophesying the literal overthrow of the holy city by the armies of Rome, but he is using the colors of this tragic scene to paint the picture of his own coming in glory. So interwoven are these two series of predictions that it is extremely difficult at times to be certain whether the reference is to the nearer or to the more remote of these great events. It is, therefore, evident that in the study of these chapters there is no place for dogmatism or uncharitable self-confidence. One needs to be guarded against bigotry and fanaticism as well as against indifference and unbelief.

The discourse was occasioned by questions of the disciples addressed to Jesus as to the time of the two events of which he had before spoken. On this day as he withdraws for the last time from the Temple and from the holy city, the disciples call his attention to the splendor of the Temple structures. Conscious of his rejection and of the impending doom of the city, Jesus sadly replies, “There shall not be left here one stone upon another, that is not to be thrown down.” Subsequently, as Jesus pauses to rest on the western slope of the Mount of Olives, the disciples approach him with the questions as to when this prediction was to be fulfilled, and further as to the signs which might precede his coming and the-end of the age when his coming was to occur. Jesus assures them, first of all, that these events are not to be in the immediate future. While the disciples must be watchful and expectant, much time is to elapse before these great events may occur. This was true in reference to the destruction of Jerusalem, much more was it true of the coming of the King. Therefore, Jesus sketches for his disciples the character of the present age down to its very end, and describes the experiences of his followers and defines their supreme and continuing task. According to his description, the present age is to be characterized by the appearance of many deceivers who will claim allegiance and assume to take the place of Christ, the true Saviour and King. There are also to be wars and rumors of wars, and in addition to these political agitations, there are to be famines and earthquakes. Yet these disturbances are to be regarded as characteristics of the present age and not as signs of its approaching end. The followers of Christ are to be hated and persecuted among all nations for his sake; many of them will prove false and treacherous and will hate their fellow Christians; many will lose their love for Christ; but those who continue faithful are certain of ultimate deliverance. In spite of all these difficulties and disturbances the work of his followers is to be pressed. Their task is clear. Until it has been completed, the King will not return. “This gospel of the kingdom shall be preached in the whole world for a testimony unto all the nations; and then shall the end come.” Whatever differences of opinion may exist among the servants of the King relative to the details of his return, all should be united in the accomplishment of their common task and inspired by the same blessed hope.

2. THE GREAT TRIBULATION. Ch. 24:15-28

15 When therefore ye see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let him that readeth understand), 16 then let them that are in Judæa flee unto the mountains: 17 let him that is on the housetop not go down to take out the things that are in his house: 18 and let him that is in the field not return back to take his cloak. 19 But woe unto them that are with child and to them that give suck in those days! 20 And pray ye that your flight be not in the winter, neither on a sabbath: 21 for then shall be great tribulation, such as hath not been from the beginning of the world until now, no, nor ever shall be. 22 And except those days had been shortened, no flesh would have been saved: but for the elect's sake those days shall be shortened. 23 Then if any man shall say unto you, Lo, here is the Christ, or, Here; believe if not. 24 For there shall arise false Christs, and false prophets, and shall show great signs and wonders; so as to lead astray, if possible, even the elect. 25 Behold, I have told you beforehand. 26 If therefore they shall say unto you, Behold, he is in the wilderness; go not forth: Behold, he is in the inner chambers; believe it not. 27 For as the lightning cometh forth from the east, and is seen even unto the west; so shall be the coming of the Son of man. 28 Wheresoever the carcase is, there will the eagles be gathered together.

Before the reappearing of Christ, the opposition to his followers, their sufferings and distresses will reach their climax in a “great tribulation” which immediately precedes the appearing of the King. This event is painted so vividly in colors borrowed from the destruction of Jerusalem by the Romans, that it is difficult to distinguish between the references to the two events. The sign which immediately precedes the beginning of the great tribulation is described as “the abomination of desolation.” In the case of the destruction of Jerusalem, this is supposed by many to have been the royal standards, or the Roman armies; but in the case of the tribulation at the end of the age, it is understood to refer to the appearances of the “antichrist,” the “man of sin,” to whom the other New Testament writers refer. It is under his rule and tyranny that there will be “great tribulation, such as hath not been from the beginning of the world until now, no, nor ever shall be.” Were it not for the divine intervention that has been determined, it would appear that none would survive this reign of savagery and horror. As men yearn for escape and deliverance they will be misled easily by the many false christs and false prophets who will manifest such signs and wonders as to lead astray the very followers of Christ. The servants of the King, however, should not be misled. They are not to look for a human deliverer who is to be found in the wilderness nor in any secret place of the city. Their Deliverer is to appear from heaven; his coming is to be “as the lightning cometh forth from the east, and is seen even unto the west.” It will bring with it judgment upon his enemies and destruction to all who are morally corrupt and the servants of evil, for “Wheresoever the carcase is, there will the eagles be gathered together.”

3. THE COMING OF CHRIST. Ch. 24:29-31

29 But immediately after the tribulation of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: 30 and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming on the clouds of heaven with power and great glory. 31 And he shall send forth his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

The great tribulation at the end of the age is to be ended by the glorious appearing of the King. His return, however, will be immediately preceded by certain definite signs, so startling and so terrifying that they can leave no doubt as to the certainty of the event which is to follow. They are described, however, in figures which are as mysterious as they are impressive, “The sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken.” Then occurs the event toward which all the ages are moving, for which the weary world has waited, by which the work of the Church will be crowned and her hopes fulfilled, namely, the personal, glorious appearing of the crucified, risen, ascended Lord, “Then shall appear the sign of the Son of man in heaven.” Whether this “sign” is to be distinguished from the event itself, and if so, what its nature may be, it is useless to conjecture. The event is gloriously stated: it is to be an appearing of the Son of Man “coming on the clouds of heaven with power and great glory.” For his enemies it is a time of dread and of terror; “All the tribes of the earth mourn”; for his followers it is to be a time of deliverance and of triumph; “he shall send forth his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.” This is the time when his persecuted, suffering, and faithful servants will rejoice in the visible presence of their Lord, in the triumph and in the reign of the King.

4, THE EXHORTATION TO WATCHFULNESS. Ch. 24:32-51

32 Now from the fig tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh; 33 even so ye also, when ye see all these things, know ye that he is nigh, even at the doors. 34 Verily I say unto you, This generation shall not pass away, till all these things be accomplished. 35 Heaven and earth shall pass away, but my words shall not pass away. 36 But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only. 37 And as were the days of Noah, so shall be the coming of the Son of man. 38 For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, 39 and they knew not until the flood came, and took them all away; so shall be the coming of the Son of man. 40 Then shall two men be in the field; one is taken, and one is left: 41 two women shall be grinding at the mill; one is taken, and one is left. 42 Watch therefore: for ye know not on what day your Lord cometh. 43 But know this, that if the master of the house had known in what watch the thief was coming, he would have watched, and would not have suffered his house to be broken through. 44 Therefore be ye also ready; for in an hour that ye think not the Son of man cometh.

45 Who then is the faithful and wise servant, whom his lord hath set over his household, to give them their food in due season? 46 Blessed is that servant, whom his lord when he cometh shall find so doing. 47 Verily I say unto you, that he will set him over all that he hath. 48 But if that evil servant shall say in his heart, My lord tarrieth; 49 and shall begin to beat his fellow-servants, and shall eat and drink with the drunken; 50 the lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, 51 and shall cut him asunder, and appoint his portion with the hypocrites: there shall be the weeping and the gnashing of teeth.

With this great event in view Jesus urges upon his followers a spirit of watchfulness. For them, his coming is not to be unexpected; the signs to which he has just referred will as clearly warn them of his approach as the budding of the trees in the springtime suggest the approach of spring. Even the generation then living was to witness the destruction of Jerusalem which was in itself to be a type and a sign of the greater event which lay in the more distant future. However long the delay might be, the predictions were certain to be fulfilled; Jesus declared that his words “shall not pass away.” The exact time of his return, however, was known to no one; of it he, who became man and humbled himself, was voluntarily ignorant; it was known only to the Father. It was, however, to be at a time when the great world would be indifferent and careless. As in the days of Noah men were absorbed in their usual worldly occupations until the very time of the Flood; so at the very close of the present age, men will be indifferent and careless as to the return of the King. The event will at last come with startling suddenness, fellow workers will be separated in the field and in the home; one will be taken to meet the King; another left to the impending doom. In view of such an event our Lord urges watchfulness, such as should be shown by one who is on his guard against the approach of a thief; and still more, as one who is a servant and desires to be found faithfully employed at his task when his master returns. So Jesus urges upon his followers such conduct as becomes those who are waiting for the return of their Lord. This parable of the unfaithful servants seems to refer particularly to those of his followers who are appointed to positions of peculiar trust and power. It is one of three parables connected with the prophecy of the coming of the King. It was probably spoken with immediate reference to his disciples. They were to be guarded against carelessness, indifference, self-indulgence, and self-confidence. They were not to abuse their power or their privileges. Unfaithfulness would be met by severe penalties, but the faithful and wise servants would be rewarded when their Lord returned. His coming was to be the motive of fidelity and loyal service.

5. THE PARABLE OF THE TEN VIRGINS. Ch. 25:1-13

1 Then shall the kingdom of heaven be likened unto ten virgins, who took their lamps, and went forth to meet the bridegroom. 2 And five of them were foolish, and five were wise. 3 For the foolish, when they took their lamps, took no oil with them: 4 but the wise took oil in their vessels with their lamps. 5 Now while the bridegroom tarried, they all slumbered and slept. 6 But at midnight there is a cry, Behold, the bridegroom! Come ye forth to meet him. 7 Then all those virgins arose, and trimmed their lamps. 8 And the foolish said unto the wise, Give us of your oil; for our lamps are going out. 9 But the wise answered, saying, Peradventure there will not be enough for us and you: go ye rather to them that sell, and buy for yourselvés. 10 And while they went away to buy, the bridegroom came; and they that were ready went in with him to the marriage feast: and the door was shut. 11 Afterward come also the other virgins, saying, Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, I know you not. 13 Watch therefore, for ye know not the day nor the hour.

The meaning of this beautiful and pathetic parable is not difficult to discover. Jesus is teaching his followers to be ready for his return. His coming should be for them a time of supreme joy. He therefore compares it here with the time of a marriage feast. For some, however, it will be an hour of disillusions, of-judgment, and of despair.

Jesus describes himself as the heavenly Bridegroom. His followers are represented by ten virgins, some of whom are foolish and some are wise. No mention is made here of the bride, for one purpose of the parable is to show that the professing Church may be divided into two classes. There are the true and the false followers of the King. Both the foolish and the wise virgins regarded themselves as friends of the bridegroom, but only the wise were ready to enter with him into the marriage feast, for according to the Oriental imagery only those who carried lights and formed a part of the marriage procession were admitted to the wedding festival. Both the foolish and the wise virgins carried lamps, but only the wise “took oil in their vessels with their lamps.” Among the followers of Christ mere outward profession is not enough. Preparation for the coming of Christ demands inward grace, and such an influence of the Holy Spirit as will be manifested in a life which will be a light shining in a dark world.

“While the bridegroom tarried” they all slumbered and slept. This tarrying of the bridegroom accords with the continual teaching of Jesus relative to his return. His coming was not to be immediate; long years first were to pass. It was, however, to be sudden. When at last the time arrived it would be unexpected. The fact that the virgins “slept” indicates no special fault. It is rather stated in order to emphasize the suddenness of the return of Christ. Both the wise and the foolish were asleep, but suddenly “at midnight there is a cry, Behold, the bridegroom! Come ye forth to meet him.” It is then that the real difference appears between the foolish and the wise; the former have no oil for their lamps. They are not ready to take their places in the joyful procession and to enter with the bridegroom into the feast. The refusal of the wise to share their oil with the foolish is not a suggestion of selfishness, but a statement of the serious truth that moral life and-spiritual graces cannot be divided and shared in a time of testing or of need. When the Bridegroom is about to appear, it will then be too late to prepare for his coming and it will be futile to turn to friends and associates for help. Such too is the solemn teaching of the exclusion of the foolish virgins from the marriage supper. When the door has been shut and when they are crying, “Lord, Lord, open to us,” it is of course a picture which does not belong to the present. Jesus is now willing to receive all who come to him; but in the hour of his return when he has admitted to his Kingdom those who have been. true to him and were ready for his coming, it will be too late for those who were so foolish as to waste the time of grace, so reckless as to make no provision for their spiritual life, to then cry out for mercy and to ask for entrance into the Kingdom of heaven. It is here that the deep pathos of the scene appears. The tragic words are those which are spoken by the Bridegroom, “Verily I say unto you, I know you not.” When Jesus has come in his glory, it will then be too late to begin a new life, to develop spiritual graces, and to show our friendship for him. Such necessary preparation for his return belongs to the present time. We must be ready for his return. This is the meaning of his closing warning, “Watch therefore, for ye know not the day nor the hour.”

6. THE PARABLE OF THE TALENTS. Ch. 25:14-30

14 For it is as when a man, going into another country, called his own servants, and delivered unto them his goods: 15 And unto one he gave five talents, to another two, to another one; to each according to his several ability; and he went on his journey. -16 Straightway he that received the five talents went and traded with them, and made other five talents. 17 In like manner he also that received the two gained other two. 18 But he that received the one went away and digged in the earth, and hid his lord's money. 19 Now after a long time the lord of those servants cometh, and maketh a reckoning with them. 20 And he that received the five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: lo, Ihave gained other five talents. 21 His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord. 22 And he also that received the two talents came and said, Lord, thou deliveredst unto me two talents: lo, I have gained other two talents. 23 His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord. 24 And he also that had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou didst not sow, and gathering where thou didst not scatter; 25 and I was afraid, and went away and hid thy talent in the earth: lo, thou hast thine own. 26 But 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 did not scatter; 27 thou oughtest therefore to have put my money to the bankers, and at my coming I should have received back mine own with interest. 28 Take ye away therefore the talent from him, and give it unto him that hath the ten talents. 29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not, even that which he hath shall be taken away. 30 And cast ye out the unprofitable servant into the outer darkness: there shall be the weeping and the gnashing of teeth.

Jesus is still teaching his followers to be prepared for his coming. He is impressing upon them the need of watchfulness. Watching, however, does not imply idleness. It suggests such glad anticipation as was symbolized by the faithful and wise servant who was looking for his lord's return, and by such spiritual preparation as was pictured by the wise virgins whose lamps were trimmed and burning; but it further includes such faithful service as is pictured in this parable of the Talents. Those who are faithful in their work are in a true sense watching for the coming of the King.

In this parable again, Jesus plainly teaches that there will be a long delay before he returns. He pictures himself as a man who goes on a long journey “into another country” and who returns “after a long time.” In his absence, however, he intrusts his goods to his servants; to one he gives five talents, to another two, to another one; “to each according to his several ability.” This last phrase does not mean to limit the teaching of the parable to the opportunities which Jesus gives to his servants as distinguished from the abilities of these servants. The phrase is merely a necessary part of the drapery of the picture: the familiar teaching is that different followers of Christ are given both varying capacities and opportunities for serving him; some with small capacity have large opportunity, and some with large abilities have limited opportunities; in some cases both are great, in others both are small. The real message of the parable is the need of faithfulness and the certainty of reward, however great or small the abilities or opportunities may be. It is just here that the difference must be noted between the somewhat similar parable of the Pounds recorded by Luke. The latter parable shows that the greater the faithfulness, the greater will be the reward. This parable of the Talents indicates that equal faithfulness, however limited the opportunities, merits an equal reward. On his return, in making his reckoning, the master addresses the same words to the servant whose five talents “gained other five,” and to the servant whose two talents “gained other two”: “Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord.”

There is, however, another and a darker side to the picture. It is possible for one to neglect his gift, to refuse to develop his ability, and to waste his opportunity for service. This is the special temptation of those who feel that their place in life is obscure and that the possibilities for serving the Lord are small and insignificant. It was the servant who received only one talent who went away and hid his talent in the earth. The excuse which he offered to the master on his return was foolish and condemned himself. He declared that he feared the severity of the master. He showed that he had no conception of the true character of his lord. It is sometimes true that those who have small ability neglect their opportunities for service, because they do not realize the grace and kindness of the Lord who gives with every talent grace for its proper use and never allows any real effort for him truly to fail. All he expects is that one shall do his best. For those who are timid and distrustful, or merely idle and indifferent, the picture in this parable is full of solemn warning. The talent is taken away and the servant is: cast “into the outer darkness.” It is a familiar truth that the neglect of a talent always results in its loss; while the wise use of gifts and abilities and opportunities always results in their enlargement. There is a subtle touch here in the statement that the talent which is taken from “the wicked and slothful servant” is given to him who had the ten talents. It is true that equal faithfulness receives an equal reward, but it requires more fidelity rightly to employ five talents than two. Greater responsibility accompanys greater opportunity. It may be possible, however, for all the servants of the King to be so faithful to him in the accomplishment of daily tasks, in the use of the simplest occasions for service, in accomplishing the special work which he may assign, that when he appears they may meet him without fear and may receive his word of blessed assurance, “Well done, good and faithful servant.”

7. THE JUDGMENT. Ch. 25:31-46

31 But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory: 32 and before him shall be gathered all the nations: and he shall separate them one from another, as the shepherd separateth the sheep from the goats; 33 and he shall set the sheep on his right hand, but the goats on the left. 34 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: 35 for I was hungry, and ye gave me to eat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; 36 naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. 37 Then shall the righteous answer him, saying, Lord, when saw we thee hungry, and fed thee? or athirst, and gave thee drink? 38 And when saw we thee a stranger, and took thee in? or naked, and clothed thee? 39 And when saw we thee sick, or in prison, and came unto thee? 40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye did it unto one of these my brethren, even these least, ye did it unto me. 41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels: 42 for I was hungry, and ye did not give me to eat; I was thirsty, and ye gave me no drink; 43 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. 44 Then shall they also answer, saying, Lord, when saw we thee hungry, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not unto one of these least, ye did it not unto me. 46 And these shall go away into eternal punishment: but the righteous into eternal life.

The New Testament contains no scene of more impressive majesty than this which is sketched by the pen of Matthew alone. It is peculiarly in harmony with the purpose of his Gospel. He is writing the story of the King, and here alone is the picture of the Son of Man seated on the throne of his glory and determining who among all the nations of the world can enter and who is to be excluded from his heavenly Kingdom. It is undoubtedly a difficult scene to interpret. If one attempts to press too far the possible suggestions of each minor detail, if one forgets that there are other passages of Scripture with which any seeming teaching must be compared, and further, if one neglects to notice that Jesus is still dealing in parables and imagery rich with Oriental color, he will undoubtedly find himself confronted by problems difficult to solve and will reach conclusions contrary to the plainest teachings of the Bible. Thus it is absurd to conclude that our Saviour here teaches that eternal life can be secured by being kind to the poor regardless of any relationship to him, and in spite of lack of moral character or faith. On the other hand, it is unwise to reason as though this were the only passage which deals with the matter of coming judgment or which throws light upon the events which belong to the end of the present age. What we do have here are great elemental realities sketched for us with surpassing impressiveness and grandeur. For example, here is the picture in which Jesus declares for the only time in the Gospel that he is himself “the King”; elsewhere it is implied; here it is plainly stated. He claims that he is the royal Judge, who, some day, will say to the righteous, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” It is thus first of all a picture which sketches for us the kingly dignity of our Lord.

Just as obviously it suggests that the time is coming when there will be a separation among men. Judgment is a reality. In the parables which immediately precede we are reminded not only that the followers of Christ must be watching for his return, but that the time of his coming will be a time of separation, and of division. Here that latter teaching is emphasized as possibly in no other portion of the Gospels. It declares that there is such a thing as a final division. There is reality in “eternal punishment” and in “eternal life.” The third great truth is just as obvious. Jesus surely intends to teach that the judgment of men will be determined by their moral character and that this character is indicated by their deeds. Charity to the poor and neglected, is but one example of the many forms in which men, may reveal their actual attitude toward that which is right, and the real state of mind toward the King and toward his brethren by whom alone he is represented in this present age. The real attitude of the heart and mind toward Christ, expressed in outward act, is the test by which life is to be judged. Those who are ready for the coming of the King must possess the spiritual grace suggested in the parable of the Virgins; they must wisely use their opportunities, as set forth in the parable of the Talents, and they must possess the character depicted by the righteous in this august scene of judgment, if at last they are to share a place in the glorious Kingdom of our Lord.