The Faithful And The Evil Servant (Matt. 24:45-51)

On the three parables of the Olivet discourse (Matt. 24:45 - 25:30)

The first section (24:3-44) of the Olivet discourse of Matthew 24-25 speaks solely of the time referred to as the time of "tribulation", aka Daniel's 70th week. The language used is very literal, describing in specific detail the great trouble to come upon the earth, and the end result, the return of the Lord Jesus Christ, when all the world "shall see the Son of man coming in the clouds of heaven with power and great glory." (24:30)

The 'church' is not found in any connection with this first section of the Olivet discourse. The reason for this is that before that great and terrible day of tribulation comes forth, before that stone which the builders rejected comes crashing down upon the kingdoms of men, the Lord Jesus Christ, the "Bridegroom", shall have first escorted his own, his bride, safely to his Father's house. (John 14:1-3)

In contrast then, the second section of the Olivet discourse deals with matters related only to the NT church, and is the topic of this study. The concept of the 'church' was unrevealed at the time the discourse was given, but as we now of course know began shortly after the resurrection and ascension of the Lord and Saviour Jesus Christ.

This second section (24:45 - 25:30) presents a marked change in the language used. The Lord no longer uses the literal and descriptive language found in the first section, but instead presents three distinct parables. These three parables are seen as presenting a brief overview and a 'prophetic history' of the new dispensation which was about to begin - the "church age".

It is with this perspective that well known and widely respected bible teacher of years past, A.C. Gaebelein, wrote his commentary on the gospel of Matthew, from which this teaching on the three parables has been excerpted.

1. The faithful and evil servant
2. The ten virgins
3. The talents
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pt. 1 The faithful and evil servant (Matt. 24:45-51)

Does it even matter what I believe about the "coming of the Lord"?

.....and what of the "kingdom building" dominionists and emerging church slash preterists who deny a literal interpretation and future fufilling of the prophetic portions of scripture which promise the return of the Lord to first remove his blood bought church, and afterwards bringing judgment upon the rebellious nations? Nothing to be concerned about, they would have us believe, saying that these things have all either been fufilled in the past or that they are just symbolic, and can be interpreted in many different ways. "My Lord delayeth his coming..." they say.

Is there no mention of these 'naysayers' in scripture? Or, is there in fact a stark warning against becoming one of that number...a naysayer? Here is the subject of the first parable, and where this study begins. It is worthy of careful consideration.....

"and if that evil servant shall say in his heart, My lord delayeth his coming.....

"The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth." (v.48, 50,51)

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excerpted from Exposition of the Gospel of Matthew; 1910

by A.C. Gaebelein (1861-1945)

Chapters xxiv :45—xxv :30. THE CHRISTIAN ERA.

The second part of the Olivet discourse begins with the 45th verse of this great chapter and extends to chapter xxv :30. The contents of this division are entirely different from the preceding one. Up to the forty-fourth verse we learned that the Lord gives predictions relating to the end of the Jewish age, an end still to come. We traced all these predictions in the Old Testament and in the great book of prophecy in the New Testament, the Revelation. We found the closest correspondency between Matthew xxiv:3~44, certain parts of the Old Testament and the Book of Revelation, because all three deal with the same period of time. But now another series of predictions are before us which have no connection with Old Testament prophecy nor with Revelation vi-xix.

In the first part of this discourse we hear of wars, pestilence, famine, great tribulation, false Christs, the abomination of desolation, Judea, the Sabbath day and the visible and glorious coming of the Son of Man. The exhortations were to flee to the mountains, to pray that the flight take not place on the Sabbath day, to endure unto the end for salvation, etc. Of all this we do not read a word in the second section of our Lord's utterances. Here again he speaks in parables as He did in His second discourse in this Gospel, contained in chapter xiii.

The three parables which make up this part of the Olivet discourse picture the condition of things during the absence of the King and how in the professing church, in Christendom, there will be the true and the false, possessors and professors, saved and unsaved, such who have life and such who have a name to live but are dead.

These three parables then may be justly put alongside of the seven parables in chapter xiii dealing with the kingdom of heaven; the phrase the Lord uses again in giving the second parable. The great parables in the thirteenth chapter give the beginning, the external and internal development of Christendom, in a general way; the three parables in the Olivet discourse give the moral aspect of those who are in the professing church, and each is linked with the fact of His coming again. His coming discerns the true and the false and brings the separation of the good from the bad.

Let us, however, understand clearly that we have in these parables not the full revelation of what is the blessed Hope for the Church. The Church is, as we have seen from our exposition, mentioned in this first Gospel and spoken of as being an institution of the future.

Not in the Gospels do we find full revelation about the church, her relationships, her calling, her heavenly hope and glorious destiny. All this is made known elsewhere in the New Testament. The parables concern the Christian profession in a general way. If we hold this fast in our minds we shall find no difficulties at all. This Christian age is a mixed age and will be so to the end and the Coming One will find the faithful and prudent servant and the evil servant; the wise virgins and the foolish; the faithful servants using their talents and the wicked and slothful servant. The Coming One will mete out the judgment. The faithful servant is called "Blessed," the evil servant is cut in two and cast out. The wise virgins go in with the bridegroom and the foolish face a shut door. The servants who used the talents are set over many things and the slothful servant is cast out into the outer darkness. That the Lord will first descend into the air (i Thess. iv:15-18) and that the true believers, resurrected saints and living saints will be caught up in clouds to meet the Lord in the air to appear then before the judgment seat of Christ; that the unsaved, nominal Christians will go into apostasy and after the great tribulation receive judgment when the Lord comes out of heaven and all His saints with Him —all this is not revealed in these parables.

And now we turn to the first parable.

Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods. But and if that evil servant shall say in his heart, My lord delayeth his coming; And shall begin to smite his fellow servants, and to eat and drink with the drunken; The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth. (Matt. 24:45-51 )

The Lord still speaks to His disciples, but let us understand now while they are viewed in the first part as Jewish disciples and typical of the remnant of Israel in the end of the Jewish age, here the Lord looks upon them as soon to be in connection with something new, that is, Christianity. The parable itself is the simplest of all three; yet it has very significant and far-reaching lessons. The thought in this parable is service over the household; the household are those who are Christ's. This household is to receive food in season and the bondman or servant, faithful and prudent, is to supply the household with that food. He does it faithfully and at the coming of the Lord, this faithful and prudent bondman is set over all the substance of his lord. This is an extremely beautiful and blessed parable. It takes us at once upon an entirely new ground. Judaism knows nothing of that kind of ministry which is spoken of here; it is essentially Christian. The Lord, the great shepherd of His sheep, for whom He died, whom He loves so much, appointed His own as bondmen of Himself, to feed His flock, to give them to eat. This is what pleases the Lord, and it is only another proof of how dear and beloved His own people are to Him. Faithfulness to Him and to His own, His household, is the teaching of these words. The true servant (and every true believer has a service) is faithful and prudent and attends to that, to which his Lord has called him. And what keeps in such service? What is it that makes it ever fresh and refreshing, sweet and precious? It is the Hope of His Coming, yea, His imminent coming. The next paragraph, the description of the evil servant with his evil watchword, will bring this more prominently to our view. The reward of the faithful and prudent servant is a higher service, a service over all the substance of His Lord. Service does not terminate with this earthly life; there is a service up yonder, for "His servants shall serve Him." Faithful service here fits for that higher service in His presence. According to our faithfulness in service here we shall find service there to the praise and glory of His Name.

But now the other side comes up. The Lord pictures an evil servant and he saith in his heart, "My lord delays his coming." He acts outrageously, smites his fellow servants and eats and drinks with the drunken; suddenly his lord comes and gives him his portion with the hypocrites.

The interpretation is easily made. Here is the spurious, that which has taken the name of Christ and claims to be a servant likewise. The person described is a hypocrite; he professes outwardly to be a servant under his lord, but in his heart he saith, "My lord delays his coming." Then he usurps the place of authority, instead of serving in meekness, feeding Christ's own, he domineers over fellow servants and associates with the drunken.

The faithful and prudent servant is a picture of how it ought to be in the house, the church, and the evil servant in his hypocrisy and evil work is a picture of Christendom in corruption. The starting point of this corruption, this domineering over fellow servants and association with the drunken, the world, began with saying "my Lord delayeth his coming." It began in the heart. He gave up first in his heart that Hope, which was so pronounced in the early church. The belief given up that the Lord would come back, the departure from the doctrine of the imminency of the coming of the Lord, soon brought out the evils which the parable pictures. If the return of the Lord at any time had been the heart faith of the professing church, all the abominations of which the parable speaks would have been well nigh an impossibility. Gradually the belief in the coming of the Lord was given up; and as it was abandoned in the professing church, "the domineers of the' people," the Nicolaitans sprung up; an earthly priesthood was inaugurated, fashioned after a priesthood, which was the shadow of the better things, fulfilled in Christ. This false priesthood took the place of authority and domineers over the others, the servants of Christ. The separation was likewise given up and the church became identified with the world. It is another glimpse of the mustard seed in chapter xiii becoming a great tree with the birds nocking into its branches. The evil servant and his deeds are more fully pictured in the church message to Pergamos in the book of Revelation. But let us not pass lightly over the fact that the evil servant began by saying in his heart, "my lord delayeth his coming." He may not have been that evil servant all at once; but as soon as he said in his heart that the lord delays he had taken the first step towards becoming corrupt in doctrine and in practice. The enemy had put that foolish thought into his heart and then led him on into the wickedness he practiced

And has this no meaning for us? Indeed it has. God's own Spirit through the Word has but a few years ago led back to the blessed Hope and the midnight cry has been heard, "Behold the bridegroom; go ye forth to meet Him." There has been a most powerful revival of the study of prophecy and the imminency of the coming of the Lord has been taught and believed with apostolic simplicity. It has led out and on into true service for Christ. One who believes in the imminent coming of the Lord cannot help himself from looking to that Lord of being responsible to Him for service and wait on Him for service. This has been the case. Of the large numbers of servants who have been used in preaching the Gospel and shepherding the flock of Christ, the great majority have been and are such "who wait for His Son from heaven." There is a remnant of faithful ones who expect Him to come, who wait for Him; this expectation leads to faithful and happy service. One can be very happy indeed in serving the Lord with the childlike but scriptural Hope "He may come today."

The enemy, however, is not satisfied with having God's people waiting for the Lord. He is the author of that evil cry, "my Lord delayeth his coming." And he has succeeded in producing it in these days of revival of the study of Prophecy. We know some who taught and believed the imminency of the coming of the Lord. All at once their voices were silent as to the blessed Hope.

Why? In some way they became ensnared in teachings which put off the glorious event till after the great tribulation, the manifestation of the Antichrist, etc., and this unscriptural view silenced their testimony completely. It is sad to see this, and we fear, if our Lord tarries, some of these men (as it has been already the case) will act the part of the evil servant in a still more pronounced way.

Let us beware of any teaching which has even the faintest insinuation in it of the Lord delaying his coming. It is not of God. Let us rather begin each day with the blessed expectation that He may come to-day and then go forth to serve and be faithful to Him. But be assured the enemy will not rest, but find some new and subtle way to take away the blessed Hope and the blessed expectation, and to try and bring us into conformity with the world. Only the power of God can keep us in these evil days in this simple path and that will rest upon us as we cling to Him, the Lord who comes.*

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*We take the following from a recent volume by W. Kelly (1820-1906):

"Only let the children of God get clear of those clouds of noxious and unwholesome vapors that constantly rise up between the Lord and them. Let them cherish in their souls the hope He gave them. If you bring in a millennium first, it is hard to see Christ's coming clearly; it must act as a veil, which dulls the hope of that day. It may not destroy the hope; yet one cannot but look for His coming in an imperfect manner. If you bring in a great tribulation first, this also lowers the outlook and enfeebles the hope greatly; it occupies one with evils as they rise, produces a depressing effect, and fills the heart with that judicial trouble and its shade of desolation. They are mistakes of theorists. The one puts a wrong expectation between you and the coming of the Lord, kindling meanwhile a dreamy excitement in waiting for that day. The other case produces a sort of spiritual nightmare, an oppressive feeling in the thought that the church must go through so dreadful a crisis.

"Be assured, my brethren, that the Scriptures deliver us from both the dream and the nightmare. They entitle the believer to wait for Christ as simply as a child, being perfectly certain that God's word is as true as our hope is blessed. There is to be God's glorious kingdom; but the Lord Jesus will bring it in at His coming. Without doubt the great tribulation shall come, but not for the Christian. When it is a question about the Jew, you can understand it well; for why does the greatest tribulation come upon him? Because of idolatry; yea, of the Beast and the Antichrist worshipped. It is for him a moral retribution, with which the Christian has nothing directly to do. The predicted trouble falls on the apostate nations and the Jews. Those that ought to be witnesses of Jehovah and His Christ will at last fall into the dreadful snare of allowing the abomination to be put into the sanctuary of God."

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Midnight Cry: pt. 2

Parable of the talents pt. 3

Midnight Cry (Matt. 25:1-13)

On the three parables of the Olivet discourse (Matt. 24:45 - 25:30)

The first section (24:3-44) of the Olivet discourse of Matthew 24-25 speaks solely of the time referred to as the time of "tribulation", aka Daniel's 70th week. The language used is very literal, describing in specific detail the great trouble to come upon the earth, and the end result, the return of the Lord Jesus Christ, when all the world "shall see the Son of man coming in the clouds of heaven with power and great glory." (24:30)

The 'church' is not found in any connection with this first section of the Olivet discourse. The reason for this is that before that great and terrible day of tribulation comes forth, before that stone which the builders rejected comes crashing down upon the kingdoms of men, the Lord Jesus Christ, the "Bridegroom", shall have first escorted his own, his bride, safely to his Father's house. (John 14:1-3)

In contrast then, the second section of the Olivet discourse deals with matters related only to the NT church, and is the topic of this study. The concept of the 'church' was unrevealed at the time the discourse was given, but as we now of course know began shortly after the resurrection and ascension of the Lord and Saviour Jesus Christ.

This second section (24:45 - 25:30) presents a marked change in the language used. The Lord no longer uses the literal and descriptive language found in the first section, but instead presents three distinct parables. These three parables are seen as presenting a brief overview and a 'prophetic history' of the new dispensation which was about to begin - the "church age".

It is with this perspective that well known and widely respected bible teacher of years past, A.C. Gaebelein, wrote his commentary on the gospel of Matthew, from which this teaching on the three parables has been excerpted.

1. The faithful and evil servant

2. The ten virgins

3. The talents

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excerpted from Exposition of the Gospel of Matthew; 1910
by A.C. Gaebelein (1861-1945)

The second parable is the parable of the ten virgins. It is one which is interpreted by students of the prophetic Word in different ways; we are therefore obliged to give it our closest attention.

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. (Verses 1-13.)

We have already shown that these parables have nothing more to do with the Jewish age and the remnant of His earthly people, which stands out so prominently in the first part of this discourse. However, as there is an increasing tendency among teachers of Prophecy to apply this parable of the virgins in a Jewish way, putting its fulfillment in the time of the great tribulation, we will be obliged to look at this view first and show that it is incorrect. After we have done this we shall be able to better grasp the meaning of this great parable and its teaching. The theory advanced is the following:

The Lord begins His parable with the word "then". This word proves that the parable refers to the time of the end of the Jewish age for that is described in the preceding chapter. Then—when?—when there is a time of trouble and the Lord is about to come. The parable is therefore applied by some teachers as referring to the condition of things on the earth at the close of the great tribulation. "Then" at that time when He returns after the great tribulation, shall the kingdom of the heavens be like ten virgins. It is furthermore claimed that the ten virgins do not represent the church, as the Bride of Christ. That the Bride is already with the Bridegroom and as the virgins are not the Bride, but go forth to meet the Bridegroom who comes with the Bride to the wedding feast, the parable could not be applied to present conditions; the Bride, the church, must be first with the Bridegroom, before the virgins can go out to meet Him.

Another fact is used to strengthen this exposition. Some of the oldest versions have additional three words in the first verse, so that it reads: "Then shall the kingdom of the heavens be made like ten virgins that having their torches, went forth to meet the bridegroom and the bride." These words are found in the Syriac version and also in the Vulgate. This is generally taken to be the conclusive evidence that the parable falls in its fulfillment in the close of the great tribulation and that the five prudent virgins are the Jewish remnant.

And now we challenge this exposition as being incorrect and contrary to Scripture. Let us look at the arguments against it.

The use of the word "then" proves the very opposite from what it is made to prove. "Then," this little word, has always a great significance in Prophecy. Now if the parable of the ten virgins would come in at the close of the forty-fourth verse in chapter xxiv, the parable could mean absolutely nothing else but an event which is connected with the end of the great tribulation. We learned that the forty-fourth verse in the preceding chapter marked the close of the part of the discourse in which the Lord speaks of the signs of His coming and the end of the age. If we were to read in the forty-fifth verse, "Then shall the kingdom of the heavens be likened to ten virgins, etc.," there would be no other way but to connect the parable with the mighty events which the Lord had just described. It would have the same application as the "then" in verse forty. "Then two shall be in the field, one is taken and one is left." But will the reader notice as we have shown before, that with the forty-fifth verse the Lord introduces an entirely different theme; it is no longer the Jewish end of the age, the Jewish remnant, their suffering and deliverance, no longer His glorious visible manifestation out of the heavens, but it is teaching in parables concerning this present Christian age, the Christian profession. One parable He had spoken, the parable of the faithful and the evil servant. How perfectly it applies to Christian conditions in this age, the true and the false, we have seen in our exposition. The "then" with which the second parable begins is to be brought in connection with the first parable; it refers to the same period of time when in the professing sphere of Christendom there is a faithful servant and an evil servant, and not to the end of the Jewish age.

A brief word on the question of the virgins representing the Jewish remnant and the apostate part of the nation (in the foolish virgins) is in order. We read in the parable of the ten virgins going to sleep because the bridegroom tarried. It is generally conceded that the going to sleep happened on account of the long delay of the bridegroom and that the virgins watched no longer for his coming. It is impossible to apply this to the condition of things during the great tribulation. It is all out of the question to think of the remnant, if that remnant is represented by the wise virgins, as going to sleep, when that remnant, as we learned from Chapter xxiv will preach the Gospel of the Kingdom and herald the coming of the King. This one argument is sufficient to completely answer this mode of interpretation. Furthermore the remnant is not called out to go forth to meet the bridegroom. The virgins are such who are called out to go forth. The remnant is the opposite. The prudent virgins have the oil, which is a type of the Holy Ghost; they have the supply of the Holy Ghost, which could hardly be applied to the Jews before the visible return of the Lord.

And what about the reading of some of the old versions? There is not sufficient evidence that it is genuine. The evidences against it are two-fold. The teaching that the church is the bride of Christ is a subsequent revelation. We cannot look for it here and in the second place it is opposed to the meaning of the parable itself. This parable relates to the coming of the Bridegroom and that is why there is no need of mentioning the Bride. With this we dismiss this theory that the parable is one which refers to the Jews during the tribulation.

Before we turn to the exposition of the parable itself we want to mention another wrong interpretation which likewise is gaining ground in these days. It is taught that the five prudent virgins with the oil are such who have received the fullness of the Holy Ghost, who have attained to a high standard of holiness, who are fully surrendered and are virgins indeed, separated from the world in the highest sense. The foolish virgins are Christians too, but lack the "higher life," a phrase as unscriptural as "the second blessing."

Such teaching is not alone confusing but it aims finally at the Grace of God and the blessed work of our Lord. We do well to beware of anything which magnifies the attainments of man and thereby obscures Grace. No, the wise virgins do not represent the select company called by some "the First Fruits," who are filled with the Spirit and are taken to be with the Lord while the foolish are "only justified believers" who have to go through the tribulation. The foolish virgins could not represent real Christians for the Lord tells them "I know you not."

And now before we look at the parable, which is simple indeed, we wish to remind the reader again, that it is not necessary that everything in a parable be applied in some way. A parable is an allegorical representation illustrating some great principle. This parable shows under the picture of the ten virgins the Christian profession, the true and the false again and yet in profession alike in having gone out to meet the Bridegroom.

It must be looked upon as referring first of all to the beginning of this Christian age. The Christian church started out so to speak with this two-fold attitude, separation from the world and in expectation of the Coming of the Bridegroom.

The teaching of Christianity is that such who accept the name of Christian are to go out and separate from the old and go forth with the purpose to meet the Bridegroom. It was so in the beginning. The Jews had to go forth from the camp and the Gentiles had to turn to God from their idols; all waited for His Son from heaven that blessed Hope, which was so lively in the very start of Christianity. The name "virgin" conveys the same thought of separation. The lamps which they had tell us of another Christian characteristic; he is called to give light. The first verse of the parable gives us in a few words that which is characteristic of the Christian calling and which was so marked in the beginning. Going forth, that is separation from the world, going forth with lamps, to give light and shine and going forth to meet the Bridegroom, who promised to come again. Separation, manifestation and expectation is that in which Christianity consists.

In the next place we read that half of the virgins representing the Christian profession were foolish. Their foolishness consisted in taking their lamps, but they took no oil. However, their condition is fully discovered and demonstrated after the midnight cry. The other five were wise and they took oil in their vessels with their lamps. What these lamps and vessels were is best explained by Edersheim. He says: "The lamps consisted of round receptacles for pitch or oil for the wick. This was placed in a hollow cup or deep saucer, which was fastened by a pointed end into a long wooden pole, in which it was borne aloft." That we have in the division of the ten virgins, into five foolish and five wise, the false and the true is obvious enough. The five foolish virgins are representing such who are only professing Christians, while the five wise are possessing Christians, true believers. But it may be said, did not the foolish virgins go forth to meet the Bridegroom? In their profession they certainly did, but that does not make them really saved persons. Everything later shows that they were unsaved and all their profession was simply empty. They are the representatives of such who have the form of godliness (the lamps) but who deny the power thereof, who lack the power to give out light (the oil). And here again is an objection. Did they not later say "give us of your oil for our lamps are going out?" Then they must have had some oil else how could they say that the lamps were going out? There is no proof at all in this that they possessed oil.

In the first place, it says in the beginning, "they took no oil"; this in itself should settle this question. In their alarm, however, when the cry of the coming of the Bridegroom was heard they made an effort to have shining lamps. Who does not know that a wick may be set burning without oil to give forth a puff of smoke and then to go out? This was the case with the foolish virgins. They never had oil as the great masses of professing Christians in these days have lamps, the form outwardly, but they have never accepted Christ in the heart, and therefore the oil, the Holy Ghost and His power, is lacking. A fearful condition it is! Alas! the innumerable thousands and hundreds of thousands who are in this condition today! The wise virgins represent the true believers, who not alone have lamps, but oil in their lamps with their vessels. The Holy Ghost is present with every true child of God, though he be the weakest and the least taught. And now we read of the tarrying of the bridegroom and that both, the foolish and the wise, grew heavy and slept. This has been interpreted in different ways, but only one interpretation can be made.

The bridegroom tarrying long they did no longer expect him and were overcome by sleep. In the beginning of the Christian church they all expected the coming of the Lord, but as years went on they gave up the blessed Hope and ceased looking for the Lord. The sleeping of the virgins stands for this fact that the expectancy of the coming of the Lord was given up. Occasionally during the centuries when the professing church had gone into corruption, there was an alarm of the coming judgment day. It was so in the beginning of the seventh century and about the year 1000. But it was not a going forth again to meet the Bridegroom with joy, but rather the opposite, an expectation of judgment and the end of the world. The priests then made use of the opportunity and the poor frightened people expecting the end of the world handed over their treasures to the "church." Aside from these alarms of the end of the world the sleep continued, and instead of waiting for the Bridegroom, going forth to meet Him, the professing church, the foolish and the wise, became occupied with earthly things, earthly power and government and the conversion of the world. Here in this verse we note a second period in the history of Christendom, the period in which the return of the Lord is not expected; they all slept.

But now comes a third period. "But in the middle of the night there was a cry, Behold the Bridegroom, go ye forth to meet Him." The question is, has this period been reached or are we to wait for a startling cry of this nature, awaking the foolish and the wise, the professors and the possessors ? Some teach that this midnight cry refers to the shout of the Lord when He comes into the air (i Thess. iv:i3-18). Dear readers, we are living in the very time of the fulfillment of this verse and are facing the soon coming of the Bridegroom. The midnight cry has been heard toward the middle of the last century, when the Holy Ghost through mighty instruments, though humble, gave a revival of the blessed Hope and all that which is connected with it. And this cry is still heard, "Behold the Bridegroom cometh; go ye out to meet Him." The enemy would silence this blessed word, but he cannot do it.

And as we behold the Bridegroom and know He is soon coming, how can we help ourselves but to go forth to meet Him. That means then a return to the true Christian calling, which is separation from the world, separation from all which is false and unscriptural, which dishonors Him. His person, His Work or His Word. And this has been exactly the case. The midnight cry has awakened the true believers to a return to the true position and led on to a separation from that which is evil. It is so still. There is of course a preaching and teaching of Prophecy which does not touch the conscience, which is only for the head. Men teach correctly all about the 70 year weeks in Daniel, the restoration of the Jews and the millennium, and they go on in their evil ways. This is an evil thing. May the Lord keep us from it. The midnight cry is given that we may go forth to meet Him and be truly separated unto Him, who is soon coming. And if we have heard that cry by the power of the Spirit of God and are gone forth to meet the Bridegroom, we have a responsibility to take it up and sound it forth. And now what happens next? "Then all those virgins arose and trimmed their lamps. And the foolish said to the prudent, Give us of your oil for our lamps are gone out. But the prudent answered saying, We cannot lest it might not suffice for us and for you. Go rather to those that sell and buy for yourselves. But as they went away the Bridegroom came, and the ones that were ready went in with Him to the wedding feast and the door was shut."

The midnight cry discovers the true condition of the foolish and the wise. The foolish without oil running hither and thither, the prudent calm, arising, trimming their lamps, ready for the Bridegroom. It is a most significant fact that the blessed Hope of the coming of the Bridegroom, the midnight cry, is causing a separation between the true and the false. Those who are the Lord's and have the oil seem to be attracted to Himself and love His appearing, while the others, the mere professors, are behaving as foolishly as the foolish virgins in the parable. We can do no better than quote from the writings of one of the earnest and devoted men, who were used under God, to have a part in giving the midnight cry. "Awestricken come the foolish virgins to the wise saying, 'Give us of your oil,' but this is beyond the Christian, and the wise bid them, 'Go buy oil for yourselves.' There is one who sells, but freely, without money and without price, to buy even from an apostle is fatal. The cry was given to revive the hope, as it had the effect also of recalling the original and only right attitude of the saints toward Christ. It was enough to sever the wise as alone ready to act accordingly. It was too late for the foolish; who but one could give what they wanted. What is the meaning of all the recent agitation? People zealous for religious forms, who know not really of Christianity. The foolish virgins are in quest of the oil, leaving no stone unturned to get what they have not, the one thing needful—taking every way except the right. The decking of ecclesiastical buildings, the fantastical costumes of clergymen, the modern taste for church music, simply show that the foolish virgins are at work. They are not in fit state to meet the Lord and fear it themselves. They are troubled with the rumor of they know not what. The consequence then of this midnight cry is that a double activity is going on. For the Lord is awakening those who know Himself, and are wise by His Grace to go forth to meet the Bridegroom. The others, if indirectly are none the less powerfully, but in their own way affected by the cry and its effects, which rise not above nature and the earth." Utterly ignorant of the Grace of God, they are trying to make up by what is called "earnestness." They know not that they are far from God, yea, dead in trespasses and sins. So they think or hope, that being "earnest they may somehow or other get right at last. What delusion can be more hopeless?"

And what else might be added to this? Religious activities, societies, endeavors and other things are constantly multiplying and one can see readily in much of this the running about of the foolish virgins. None could take from the parable however that when the midnight cry is heard that an individual who discovers that he has no oil, that he is not the Lord's, could not come to Him, who is ready to sell without money and without price. Blessed be His Name, He stands ready to the very last moment to give the oil, fulfilling to the last moment while He tarrieth His own gracious word, "He that cometh unto me I will in no wise cast out." The trouble however with the foolish virgins is they do not want to come to HIM to buy of Him, but rather go on in their own natural, foolish way.

And now comes the last stage of this parable. The Bridegroom comes. The prudent enter in, the foolish are shut out. The door was shut. Oh, solemn, solemn word! The door was shut! How soon all this may be a reality. The midnight brought the cry; now we are facing the dawn of the morning. We are in the fourth watch. Soon He will come and all who are saved by Grace, though they may be ignorant of His premillennial coming, or sadly lacking in other respects, will go in to the wedding feast. All others, who are not saved, will be shut out. It is a final judgment. They can never enter in. "I know you not," is all they hear. "Watch therefore, for you know not the day nor the hour." Reader! Are you ready?

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The faithful and the evil servant: pt. 1

The parable of the talents: pt. 3

"Be ye not unequally yoked together....

.... with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?" (2 Cor. 6:14-15)

"When there is cooperation in work without communion in truth, the work is made the object of communion and fellowship, and not the mind of Christ. And thus Christ's servants are reduced to the level of mere philanthropists, who cooperate with one another merely to promote a certain good for men."
J.B. Stoney (1814-1897)

"Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you." (2 Cor. 6:18)

Job Opening: 'false prophet'

The future is here

Video from: "The Open Forum panel on Faith and Modernization" at The Davos World Economic Forum 1-'08

An unprecedented meeting of world religious 'leaders' agree that global interfaith unity is the only way to 'save the world'. Catholics, Muslims, Jews, and Rick Warren, claiming to represent Christianity, are the panel members. The video is 72:00 min. long, the closing remarks start at the 58:00 min. mark which will give the gist of it if you don't have time. One overriding theme is that "extremists" (i.e 'fundamentalists' of all religions) are the cause of all problems in the world since they are intolerant, and must be stopped, and also that there can be no speaking against any other's belief, or attempting to convert another to your beliefs.



These are dramatic developments in regard to biblical prophecy:

In the book of Revelation the one called Antichrist is seen as initially rising from the political world, and in seeking to establish global control in the political realm, he will "go forth conquering, and to conquer." [Rev. 6:2] Also seen is a second world leader, this one to come from the religious or 'spiritual world, and he rises to power as the head over a global interfaith conglomeration. This will be the personage described in God's Word as the 'false prophet' (Rev. 13:11; 16:13; 19:20). Tolerance and acceptance of all belief systems as equally valid will be the hallmark of his program, designed to create global unity. This system of blended religions will be politically compatible and allowed for a period of time, an adjustment period if you will, but at a later point (Rev. 17:16) the job of the 'false prophet' will be to re-direct the different "faith traditions" to the worship of the Antichrist himself. He will have supernatural power, as will the Antichrist, to accomplish his 'mission', as this verse in the thirteenth chapter of the Book of Revelation reveals:

"And he (false prophet) exerciseth all the power of the first beast (Antichrist) before him, and causeth the earth and them which dwell therein to worship the first beast." (Rev. 13:12)

This is not difficult to understand. The one called Antichrist, having gained control of the world, will then at this time make the claim that he is himself God, and with the help of the 'false prophet', demand the worship of all mankind. All religions will be obsolete at that point and no longer tolerated (Rev. 17:16). The Antichrist will then oppose and exalt himself above all that is called God, or that is worshiped, as revealed in this verse of scripture which is referring to him:

"Who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God." (2 Thes. 2:4)

That in a nutshell is the way it is to unfold. It appears that we are witnessing the beginning stages.....there is a job opening for the head over the soon to be United World Religions organization. The hour is late!

"come out of her my people.." Rev. 18:4

see also: global 'conductor'
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"Then a herald cried aloud, To you it is commanded, O people, nations, and languages, That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: And whoso falleth not down and worshipeth shall the same hour be cast into the midst of a burning fiery furnace." (Dan. 3:3-6)

The "midnight cry" and.....

THE TEN VIRGINS

by C. H. MACKINTOSH, or CHARLES HENRY MACKINTOSH (1820-1896)

We now approach that solemn section of our Lord's discourse in which He presents the kingdom of Heaven under the similitude of “ten virgins.” The instruction contained in this most weighty and interesting parable is of wider application than that of the servant to which we have already referred, inasmuch as it takes in the whole range of Christian profession, and is not confined to ministry either within the house or outside. It bears directly and pointedly upon Christian profession, whether true or false.

“Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.” Some have considered that this parable refers to the Jewish remnant; but it does not seem that this idea is borne out, either by the context in which this parable occurs or by the terms in which it is couched.

As to the entire context, the more closely we examine it the more clearly we shall see that the Jewish portion of the discourse ends with Matthew 24: 44. This is so distinct as not to admit of a question. Equally distinct is the Christian portion, extending, as we have seen, from Matthew 24: 45 to Matthew 25: 30; while from Matthew 25: 31 to the end, we have the Gentiles. Thus the order and fulness of this marvellous discourse must strike any thoughtful reader. It presents the Jew, the Christian, and the Gentile, each on his own distinct ground, and according to his own distinctive principles. There is no merging of one thing in another, no confounding of things that differ. In a word, the order, the fulness, and the comprehensiveness of this profound discourse are divine, and fill the soul “with wonder, love, and praise.” We rise from the study of it, as a whole, with those words of the apostle upon our lips, “O, the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out.”

And then, when we examine the precise terms made use of by our Lord in the parable of the ten virgins we must see that it applies not to Jews but to Christian professors — it applies to us — it utters a voice, and teaches a solemn lesson to the writer and the reader of these lines.

Let us apply our hearts thereto.

“Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.”

Primitive Christianity was especially characterized by the fact here indicated, namely, a going forth to meet a returning and an expected bridegroom. The early Christians were led to detach themselves from present things, and go forth, in the spirit of their minds, and in the affections of their hearts, to meet the Saviour whom they loved, and for whom they waited. It was not, of course, a question of going forth from one place to another; it was not local, but moral, and spiritual. It was the outgoing of the heart after a beloved Saviour whose return was eagerly looked for day by day.

It is impossible to read the Epistles to the various churches and not see that the hope of the Lord's sure and speedy return governed the hearts of the Lord's dear people in early days. “They waited for the Son from heaven.” They knew He was to come and take them away, to be with Himself forever; and the knowledge and power of this hope had the effect of detaching their hearts from present things. Their bright, heavenly hope caused them to sit loose to the things of earth. “They looked for the Saviour.” They believed that He might come at any moment, and hence the concerns of this life were just to be taken up and attended to for the moment — properly, thoroughly attended to, no doubt — but only, as it were, on the very tiptoe of expectation.

All this is conveyed to our hearts, briefly but clearly, by the expression, “They went forth to meet the bridegroom.” This could not be intelligently applied to the Jewish remnant, inasmuch as they will not go forth to meet their Messiah, but, on the contrary, they will remain in their position and amid their circumstances until He come and plant His foot on the mount of Olives. They will not look for the Lord to come and take them away from this earth to be with Him in Heaven; but He will come to bring deliverance to them in their own land, and make them happy there under His own peaceful and blessed reign during the millennial age.

But the call to Christians was to “go forth.” They are supposed to be always on the move; not settling down on the earth, but going out in earnest and holy aspirations after that heavenly glory to which they are called, and after the heavenly Bridegroom to whom they are espoused, and for whose speedy advent they are taught to wait.

Such is the true, the divine, the normal idea of the Christian's attitude and state. And this lovely idea was marvellously realized and practically carried out by the primitive Christians. But alas! we are reminded of the fact that we have to do with the spurious as well as the true in Christendom. There are “tares” as well as “wheat” in the kingdom of Heaven; and thus we read of these ten virgins, that “five of them were wise, and five were foolish.” There are the true and the false, the genuine and the counterfeit, the real and the hollow, in professing Christianity.

Yes, and this is to continue unto the time of the end, until the Bridegroom come. The tares are not converted into wheat, nor are the foolish virgins converted into wise ones. No, never. The tares will be burnt and the foolish virgins shut out. So far from a gradual improvement by the means now in operation — the preaching of the gospel and the various beneficent agencies which are brought to bear upon the world — we find, from all the parables, and from the teaching of the entire New Testament, that the kingdom of Heaven presents a most deplorable admixture of evil; a corrupting process; a grievous tampering with the work of God, on the part of the enemy; a positive progress of evil in principle, in profession, and in practice.

And all this goes on to the end. There are foolish virgins found when the Bridegroom appears. Whence come they, if all are to be converted before the Lord comes? If all are to be brought to the knowledge of the Lord by the means now in operation, then how comes it to pass that when the Bridegroom comes, there are quite as many foolish as wise?

But it will perhaps be said that this is but a parable, a figure. Granted; but a figure of what? Not surely of a whole world converted. To assert this would be to offer a grievous insult to the holy volume, and to treat our Lord's solemn teaching in a manner in which we would not dare to treat the teaching of a fellow mortal.

No, reader, the parable of the ten virgins teaches, beyond all question, that when the Bridegroom comes, there will be foolish virgins on the scene, and clearly, if there are foolish virgins, all cannot have been previously converted. A child can understand this. We cannot see how it is possible, in the face of even this one parable, to maintain the theory of a world converted before the coming of the Bridegroom.

But let us look a little closely at these foolish virgins. Their history is full of admonition for all Christian professors. It is very brief, but awfully comprehensive. “They that were foolish took their lamps, and took no oil with them.” There is the outward profession, but no inward reality — no spiritual life — no unction — no vital link with the source of eternal life — no union with Christ. There is nothing but the lamp of profession, and the dry wick of a nominal, notional, head belief.

This is peculiarly solemn. It bears down with tremendous weight upon that vast mass of baptized profession which surrounds us, at the present moment, in which there is so much of outward semblance, but so little of inward reality. All profess to be Christians. The lamp of profession may be seen in every hand; but ah! how few have the oil in their vessels, the spirit of life in Christ Jesus, the Holy Ghost dwelling in their hearts. Without this, all is utterly worthless and vain. There may be the very highest profession; there may be a most orthodox creed; one may be baptized; he may receive the Lord's supper; be a regularly enrolled and duly recognized member of a Christian community; be a Sunday-school teacher; an ordained minister of religion; one may be all this, and not have one spark of divine life, not one ray of heavenly light, not one link with the Christ of God.

Now there is something peculiarly awful in the thought of having just enough religion to deceive the heart, deaden the conscience, and ruin the soul — just enough religion to give a name to live while dead — enough to leave one without Christ, without God, and without hope in the world — enough to prop the soul up with a false confidence, and fill it with a false peace, until the Bridegroom come, and then the eyes are opened when it is too late.

Thus it is with the foolish virgins. They seem to be very like the wise ones. An ordinary observer might not be able to see any difference, for the time being. They all set out together. All have lamps. And, moreover, all turn aside to slumber and sleep, the wise as well as the foolish. All rouse up at the midnight cry, and trim their lamps. Thus far there is no apparent difference. The foolish virgins light their lamps — the lamp of profession lighted up with the dry wick of a lifeless, notional, nominal faith; alas! a worthless — worse than worthless — thing, a fatal soul-destroying delusion.

Here the grand distinction — the broad line of demarcation — comes out with awful, yea, with appalling clearness. “The foolish said unto the wise, Give us of your oil; for our lamps are going out” (see margin). This proves that their lamps had been lighted; for had they not been lighted, they could not go out. But it was only a false, flickering, transient light. It was not fed from a divine source. It was the light of mere lip profession, fed by a head belief, lasting just long enough to deceive themselves and others, and going out at the very moment when they most needed it, leaving them in the dreadful darkness of eternal night.

“Our lamps are going out.” Terrible discovery! “The Bridegroom is at hand, and our lamps are going out. Our hollow profession is being made manifest by the light of His coming. We thought we were all right. We professed the same faith, had the same shaped lamp, the same kind of wick; but alas! we now find to our unspeakable horror, that we have been deceiving ourselves, that we lack the one thing needful, the spirit of life in Christ, the unction from the Holy One, the living link with the Bridegroom. Whatever shall we do? O ye wise virgins, take pity upon us, and share with us your oil. Do, do, for mercy's sake, give us a little, even one drop of that all-essential thing, that we may not perish forever.”

Ah! it is all utterly vain. No one can give of his oil to another. Each has just enough for himself. Moreover, it can only be had from God Himself. A man can give light, but he cannot give oil. This latter is the gift of God alone. “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.” It is of no use looking to Christian friends to help us or prop us up. No use in flying hither and thither for some one to lean upon — some holy man, or some eminent teacher — no use building upon our Church, or our creed, or our sacraments. We want oil. We cannot do without it. Where are we to get it? Not from man, not from the Church, not from the saints, not from the fathers. We must get it from God; and He, blessed be His name, gives freely. “The gift of God is eternal life, through Jesus Christ our Lord.”

But, mark, it is an individual thing. Each must have it for himself. No man can believe, or get life for another. Each must have to do with God for himself. The link which connects the soul with Christ is intensely individual. There is no such thing as secondhand faith. A man may teach us religion, or theology, or the letter of Scripture; but he cannot give us oil; he cannot give us faith; he cannot give us life. “It is the gift of God.” Precious little word, “gift.” It is like God. It is free as God's air; free as His sunlight; free as His refreshing dewdrops. But, we repeat, and with solemn emphasis, each one must get it for himself, and have it in himself.

“None can by any means redeem his brother, nor give to God a ransom for him: that he should still live forever and not see corruption. For the redemption of their soul is precious, and it ceaseth forever” (Psalm 49: 79).

Reader, what do you say to these solemn realities? Are you a wise or a foolish virgin? Have you got life in a risen and glorified Saviour? Are you a mere professor of religion, content with the mere ordinary dead routine of churchgoing, having just sufficient religion to make you respectable on earth, but not enough to link you with Heaven?

We earnestly beseech you to think seriously of these things. Think of them now. Think how unspeakably dreadful it will be to find your lamp of profession going out and leaving you in obscure darkness — darkness that may be felt — the outer darkness of an everlasting night. How terrible to find the door shut behind that brilliant train which shall go in to the marriage; but shut in your face! How agonizing the cry, “Lord, Lord, open unto us!” How withering, how crushing the response, “I know you not.”

O, beloved friend, do give these weighty matters a place in your heart now, while yet the door is open, and while yet the day of grace is lengthened out in God's marvellous long suffering. The moment is rapidly approaching in the which the door of mercy shall be closed against you forever, when all hope shall be gone, and your precious soul be plunged in black and eternal despair. May God's Spirit rouse you from your fatal slumber, and give you no rest until you find it in the finished work of the Lord Jesus Christ, and at His blessed feet in adoration and worship.

We must now draw this paper to a close; but, ere doing so, we shall just for a moment glance at the wise virgins. The great distinguishing feature which, according to the teaching of this parable, marks them off from the foolish virgins is that when starting at the first they “took oil in their vessels with their lamps.” In other words, what distinguishes true believers from mere professors is that the former have in their hearts the grace of God's Holy Spirit; they have got the spirit of life in Christ Jesus; and the Holy Ghost dwelling in them as the seal, the earnest, the unction, and the witness. This grand and glorious fact characterizes now all true believers in the Lord Jesus Christ — a stupendous, wondrous fact, most surely — an immense and ineffable privilege, which should ever bow our souls in holy adoration before our God and our Lord Jesus Christ, whose accomplished redemption has procured for us this great blessing.

How sad to think that, notwithstanding this high and holy privilege, we should have to read, as in the words of our parable, “They all slumbered and slept!” All alike, wise as well as foolish, fell asleep. The Bridegroom tarried, and all, without exception, lost the freshness, fervour, and power of the hope of His coming, and fell fast asleep.

Such is the statement of our parable, and such is the solemn fact of the history. The whole professing body fell asleep. “That blessed hope” which shone so brightly on the horizon of the early Christians, very speedily waned and faded away; and as we scan the page of Church history for eighteen centuries, from the Apostolic Fathers to the opening of the current century, we look in vain for any intelligent reference to the Church's specific hope — the personal return of the blessed Bridegroom. In fact, that hope was virtually lost to the Church; nay, more, it became almost heresy to teach it. And even now, in these last days, there are hundreds of thousands of professed ministers of Christ who dare not preach or teach the coming of the Lord as it is taught in Scripture.

True it is, blessed be God, a mighty change took place within the last century. There was then a great awakening. God, by His Holy Spirit, recalled His people to long-forgotten truths, and amongst the rest, to the glorious truth of the coming of the Bridegroom. Many saw then that the reason why the Bridegroom tarried was simply because God was longsuffering to usward, not willing that any should perish, but that all should come to repentance. Precious reason!

But they also saw that, spite of this longsuffering, our Lord is at hand. Christ is coming. The midnight cry has gone forth, “Behold, the Bridegroom cometh; go ye out to meet Him.” May millions of voices re-echo the soul-stirring cry until it passes in its mighty moral power, from pole to pole, and from the river to the ends of the earth, rousing the whole Church to wait, as one man, for the glorious appearing of the blessed Bridegroom of our hearts.

Brethren beloved in the Lord, awake! Let every soul be roused. Let us shake off the sloth and the slumber of worldly ease and self-indulgence — let us rise above the withering influence of religious formality and dull routine — let us fling aside the dogmas of false theology, and go forth, in the spirit of our minds and in the affections of our hearts, to meet our returning Bridegroom. May His own solemn words come with fresh power to our souls, “Watch therefore, for ye know neither the day nor the hour.” May the language of our hearts and our lives be, “Even so, come, Lord Jesus.” CHM

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excerpted from: CHM paper's on Lord's coming

see also: midnight-cry-matt-25:6

and: pt.2 of A.C. Gaebelein on the three parables of the Olivet discourse: the ten virgins

The Judgment Seat of Christ

"For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." (2 Cor. 5:10)

Everything will come out there! There can be no disguise at all in the pure bright light before the throne of the discernment of Christ, where all the full intelligence of His mind will beam out on His people. It is not the question of being saved, but of how we, as saved ones, have been walking. Is it strange, since it cost Christ so much to accomplish that sacrifice, that when He gets His people home He should say, "Now let us look at their walk, no question as to their acceptance; but let me see whether they have walked according to my Father's thoughts, who would have His sons and daughters walking as those who are separated unto Him by the blood of His Son; as those bought with such a price, did they walk worthy of it?"

G. V. Wigram 1805-1879

Globalism: a quick primer

Five quotes, one from each of five very recent articles.

1. What is it?

'Global Governance: New Players, New Rules' source: intl. monetary fund "The fragmented international system of today is composed of multiple institutions, agencies, and actors with specialized mandates. What is required is a transition to a global system of reformed institutions and new governance mechanisms that can harness diverse energies and resources in a cohesive way to respond effectively to urgent global challenges in the age of massive economic and social transformation that lies ahead. The recent election of new leaders in the United Kingdom, France, and Japan; the prospect of elections in some other G-8 countries; and the selection of new heads of the Bretton Woods institutions and other agencies together establish an opportunity to move the governance reform agenda forward to create a global system congruent with the problems that must be addressed.

2. How is being done? (a global-crisis du jour, in this case "climate change", formerly known as "global warming", is used as the means to obtain the objective, i.e. common vision, global consensus, global alliance, etc. In other words, global control (see also globalcontrol):

'Building on momentum' source: un.org In a bid to build on the momentum generated by last December’s landmark United Nations Climate Change Conference in Bali, Indonesia, the General Assembly will host a two-day debate on the crucial issue next week in New York.......“What is needed is a common vision, a global consensus, a global alliance for action,” he observed. “Only then will we have a chance to tackle this enormous challenge to our lives."

3. It means "Reformed institutions" are required, such as, "global police":

'Top UN police, rule of law officials meet in Italy to discuss global policing' source: un.org UN Police Adviser Andrew Hughes will chair the conference and update participants on what the new OROLSI framework means for global policing, while also focusing on the challenges ahead as the Police Division deals with unprecedented demand for officers. There are currently over 11,000 deployed worldwide, and this could increase to more than 16,000 officers by next year.

4. All "Faith Groups" must be incorporated into system: (to be 'community social- workers' in the new system.)

'Megachurch Pastor Warren Calls for a Second Reformation' source: washingtonpost "Warren, whose ministry has trained a half-million pastors, said partnerships between government and industry can't succeed in solving social problems unless they include faith groups, with their large volunteer forces and their worldwide networks." (see also purpose-driven )

5. People will need to be controlled:

'New Operation to Put Heavily Armed Officers in Subways' source: nytimes In the first counterterrorism strategy of its kind in the nation, roving teams of New York City police officers armed with automatic rifles and accompanied by bomb-sniffing dogs will patrol the city’s subway system daily, beginning next month, officials said on Friday. (see also:biometric database)

First thing necessary is for people (Christian!) to 'wake up' and smell the proverbial coffee. The "process" of globalization is not only underway it is quite advanced. The majority of people are unaware primarily because they are not looking for it, nor do they understand the implications of the changes that are happening. It is hoped that the Christian reader may begin first to see, and then to understand what is happening. Again, that is the intent here, to provide enough information to cause you to "see" the big picture, and face the fact that it really is happening. Many Christians are taught that they are to be "Kingdom builders" and have "Kingdom thinking", etc. The problem is that the "Kingdom" being created is without God, and is in fact "anti-Christian". No, the stage is being readied for another, one world religion and all. This one coming to rule over the system will be the one Word of God identifies as...

"that man of sin..... the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshiped" (2 Thes. 2:4)

"Come out of her, my people.....

Rick Warren vs. the apostle Paul

"Concerning Rick Warren's recent appearance at Sinai Temple’s Friday Night Live Shabbat...." source: JewishJournal

"Warren spoke at Sinai as part of the Synagogue 3000 program, which aims to revitalize Jewish worship."

"His mentor was management guru Peter Drucker."

"It is Drucker’s theory of “management by objectives” that Warren replicates in every endeavor...Jews are learning to reorganize thier [sic] faith from a Christian who was mentored by a Jew."

"Warren managed to speak for the entire evening without once mentioning Jesus — a testament to his savvy message-tailoring."

"Warren told Wolfson his interest is in helping all houses of worship, not in converting Jews. He said there are more than enough Christian souls to deal with for starters."
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What's wrong with this picture? Much in every way. Here are a few things for starters. Rick Warren, famed purpose-driven preacher, helping to "revitalize Jewish worship". Rick Warren speaks the entire evening without once mentioning the name of "Jesus". Rick Warren says "there are more than enough Christian souls". Rick Warren states his interest is to "help all houses of worship".

Are you still one of those in 'Rick Warren denial'?

The apostle Paul used to speak in the synagogues too. A quick comparison is in order.... read full: warren vs. apostle

The Battle is the Lord's

The Lord enlists a soldier for his army

Daniel Webster Whittle (1840-1901) was a Major in the Northern Army during the Civil War. It was when he was sent home wounded from Vicksburg, having been shot in his sword arm while leading a charge in place of his wounded captain, that he first met the man who was to so greatly influence his life — Mr. D. L. Moody. It was largely due to the influence of D. L. Moody who was already in evangelistic work that he gave up the business he had gone into, and became an evangelist and a well known hymn writer! bio

"When Garibaldi was raising his army he said, " I have no money, no food, no clothing, no stores, no resources; let every man that is willing to suffer poverty, shame, hunger, disease, and death, and who loves Italy, follow me." It is the measure of our suffering that will enable us to be like the Master. It has been said that when he died he left his purse to Judas, his clothes to the soldiers, his mother to John, his pardon to the dying thief, and-his peace to his disciples. Some one has said, " I look for the world and I find it in the church, and I look for the church and I find it in the world." You may try all you please for the baptism of the Holy Ghost, and unless you are willing to present your bodies a living sacrifice to God, you cannot be filled with the Spirit."

D. W. WHITTLE

He is still calling. "..for many be called, but few chosen." (Matt. 20:16)

Thou therefore endure hardness, as a good soldier of Jesus Christ. (2 Tim. 2:3)

Bible History - One Who Strove

Historic Facts Every Christian Ought To Know . . . William Tyndale (1490-1536) Was Hanged . . . His Body Burned . . . For Translating The Bible Into English.

One chapter in the amazing story of how the Lord sovereignly worked to preserve His Word, and one man who paid the price.

A SHORT HISTORY OF THE FIRST PRINTED ENGLISH TRANSLATION OF OUR BIBLE 1525 A. D.

first: PRINTING INVENTED - "You will find his name in every history ever written--John Gutenberg, it is in German. That happened in 1454."

there was NO ENGLISH BIBLE - "Greek scholars came to live in all parts of Europe. All at once these wise men became very much interested in the Greek New Testament and began to read it instead of the old Latin one they had always read. They made many people think about how wonderful it would be to have the Bible in the language of the people, so everyone could read it. With the new study of the language and the new printing press, things began to happen."

so God raised up WILLIAM TYNDALE - "It began first in an old school in England where a young man named William Tyndale was studying.....So the Bible came to England, and from England to all the world. But the man who gave it to the world never knew what a glorious victory he had won. Away in a little German town, afraid to walk in the street for fear some spy of the English Catholic bishop, or the pope of Rome should see him, working night and day that everybody might have the Bible, he longed for his home in England. He loved England better than his life. His enemies sent men to make him believe they were his friends, and persuade him to come home. But he knew what they wanted. He knew, once in England, they would arrest and kill him." read all: Tyndale

"Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound. Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory." (2 Timothy 2:9,10)

In Sheep's Clothing

The Trial Of Spirits - Both In Teachers And Hearers Wherein Is Held Forth The Clear Discovery, And Certain Downfall, Of The Carnal And Anti Christian Clergy Of These Nations

Testified from the Word of God, to the University in Cambridge, by William Dell, Minister of the Gospel, and Master of Gonvil and Caius College, In Cambridge, London, Printed in 1666, Philadelphia, Reprinted by Benjamin Franklin and D. Hall in 1760

This section, from the above booklet printed by Benjamin Franklin, serves as a history lesson on false prophets and false teachers that we need to heed today. Why take to heart William Dell and his exegesis of the Word of God? Because what he described is EXACTLY what we are seeing today being played out with the likes of Rick Warren and the CFR, the so-called New Apostolic Reformation, and the emerging church, all together comprising a whole host of false apostles, prophets and teachers.
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... Wherefore we declare unto you from the Word of the Lord, touching these false prophets, who shall do so much mischief:

1. That they shall not proceed, or come forth from among the Jews, or Turks, or out of the barbarous Nations, they shall arise out of such as are called Christians.

2. Seeing amongst the Christians some are openly profane and evil, others seem to be religious and godly, the false prophets shall be found among the better sort; and therefore, saith Christ, they shall come in "sheeps clothing", as if they were of Christ's own flock: And Paul saith "They have a form of Godliness", that is, they shall be painted over gloriously, with all appearances of Truth, righteousness, honesty, goodness and all the names of godliness.

3. Seeing amongst those that seem to be the better sort of Christians, some give themselves to the ministry of the Word, and some do not; the false prophets shall be found among those Christians, who take upon themselves to be preachers, as Paul testifies (Acts 20) where having called together the elders and teachers of the church of Ephesus, he saith to them, "Ex vobis ipsis; Out of your ownselves shall men arise, speaking perverse things, to draw away disciples after them".

And seeing among those who are ministers, some are light, and vain, and carnal, and formal persons; and other men of great worth and reputation, and seem to be precious members of Christ, and even pillars in the Church, so that the common people think, that all religion would go down with such good men; they having some gifts and enlightenings of the spirit, and seeming more than ordinarily godly, religious, wise, holy, sober, devout; now the false prophets shall be found among these.

And as they who opposed Christ at his first coming in the flesh, seem more wise, and holy, and eminent in the Church than the rest, as the Scribes and Pharisees, who sat in Moses' chair, and had the outward letter of the Word in all exactness, and the outward form of religion in all strictness; so they, who do, and shall most oppose Christ in His coming in His Spirit, and shall contradict His Word, and resist His servants and witnesses of His Truth, do, and shall appear more wise, holy, learned, and godly, than the rest of the teachers in the Church.

And thus you see, that the false prophets of Anti-christ shall arise among Christians; and among such Christians as seem to be godly; and among such seeming godly Christians as preach the Word; and among such preachers of the Word as seem to be of greater worth and eminency than the rest: and so in all these regards it will be a hard matter to discern them.

4. Again, such persons, of such appearance and worth and holiness as these, do usually get to their side the greatest and highest persons in the kingdoms and nations, and do obtain, not only their countenance and favour, but also their power and authority for themselves.

5. By both these means (viz. their seeming holiness, and their interest with worldy powers) they exceedingly enlarge their credit and reputation with the world, and do get multitudes of people and nations to entertain them. For Anti-christ could not decieve the world with a company of foolish, weak, ignorant, prophane, contemptable persons, but he always hath the greatest, the wisest, holiest, and most eminent in the visible church for him, and by these he seduces and subjects to himself, even the whole world....

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The above linked from attacking the Book of Revelation: McLaren and the 'emerging church'

Note: McLaren says: "What a lot of well-meaning, committed evangelical Christians don't realize is that the view of the end-times that they believe is biblical and the historic Christian view is actually a newcomer and an anomaly in Christian history. That view of the end-times was never, ever thought of in Christian history until the 1830s. Now, that doesn't make it wrong. But it does make it suspect."

William Dell was writing about the Anti-christ in 1666.
see: WEF/Davos ; deep shift/deception
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also: Classic sermon by William Dell (1607-1669): 'A DISCOURSE, TOUCHING THAT OFFENCE WHICH THE WORLD TAKES AGAINST CHRIST'