marriage feast, outer darkness, and aionion fire, are summed up in the word `left' (Matt. 24:40), and in the

appointment of verse 51.

The hope and prize of the One Body (Ephesians 1 and Philippians 3) are nowhere in view in Matthew 24 or 25.

Nevertheless, we do well to take heed to the words, `What I say unto you I say unto all, Watch'.

Matthew 24:45-51

The structure given on page 97 shows that the faithful and the evil servants of Matthew 24:45-51 are balanced by

the faithful and the unprofitable servants of Matthew 25:14-30. What we shall learn therefore in considering the

closing verses of Matthew 24 will be of service when we examine the parallel parable in chapter 25.

We would call attention at the outset to the fact that in these parables salvation is not the theme. There is always

a tendency to generalize where God has particularized. We see this with such subjects as the old idea of a general

resurrection and a general judgment. We know there are many resurrections and several judgments in the future.

The generalizing of all of the promises as though the `Church' had a monopoly, and the generalizing of the varied

sections of the purpose of the ages will likewise occur to us. We have not so clearly seen as yet, however, sufficient

discrimination attempted by the majority in connection with the difference that Scripture makes regarding salvation

and service. This is particularly noticeable in the way that the epistle to the Hebrews is treated. Its exhortations to

continue steadfast to the end, and to endure; its invitation to come to the throne of grace to find help in time of need;

its examples of faith, none of these has reference to the sinner needing salvation, but the saint needing perfecting.

However, we cannot go into Hebrews here, but we have said so much because service, its reward or penalty, and not

salvation, is the theme of these parables.

The figures introduced are `a faithful and a wise servant', and an `evil servant', but servants both. We cannot

agree with the idea that the evil servant was one only in imagination and was not a servant at all. The structure of

the parable is as follows:

A 45.

THE FAITHFUL AND WISE SERVANT.

B 45-47. HIS DEEDS AND  a Made ruler over house.

b Give meat.

REWARD.

c Blessed, when lord cometh.

b Found so doing.

a Made ruler over all goods.

THE EVIL SERVANT.

B 48-51. HIS DEEDS AND  d Says, lord delays coming.

e Smites fellow servants.

PENALTY.

f  Eats with drunken.

d Lord comes unexpectedly.

e Cut off.

f  Portion with hypocrites.

The close parallel between the deeds and the reward is worthy of note. The servant who as ruler is found `so

doing' faithfully, is rewarded by being `made ruler' over many things. The servant who says in his heart, `My lord

delayeth his coming', is overtaken by the unexpected coming of his lord. He who `smites' is himself `cut off'. He

who finds his companions `with' the drunken, finds his portion `with' the hypocrites. In all this we have the same

truth that the apostle Paul gives in more than one epistle, `Whatsoever a man soweth, that shall he also reap'.

Galatians 6 shows that it is possible for a believer not only to sow to the spirit, but to sow to the flesh; not only to

reap aionion life, but to reap corruption. Matthew 24 shows the same thing. The first servant is called both faithful