TRADING WITH OUR “POUNDS”
Question.-In a recent article in the WATCH TOWER you
interpret the Parable of the Pounds and say that the “pound” that is given to
each of the servants is Justification. How then can the pound be taken
away from the unfaithful servant and be given to the most faithful one? Is it
possible to thus transfer Justification?
Answer.-Possibly we should have been more explicit in the article
you refer to. We probably left too much for inference. We should have
explained in detail that while what the Lord gives to each servant is
Justification, the effect of that gift is the possession by the servant of special
opportunities as a justified person that he would not have had without.
Suppose the ten persons of the parable presented themselves for
service-desiring to be the servants of the nobleman - desiring him to grant
them some opportunity for rendering him service. Suppose that in order to be
recognized as his servants and to be able to trade at all it was necessary for
them to receive and wear a livery or costume provided by the nobleman. The
gift of the costume would be the acceptance of them as servants and constitute
their opportunity for serving him.
So it is with us: However much we may desire to be the Lord’s servants we
are imperfect, weak through the blemishes of the flesh, through our fallen
nature. We are incapable of doing anything in the Lord’s service that would be
acceptable until first of all he justifies us. This all-important
justification places every servant of God on the same footing in relationship
to him and his service-each one justified reckoned as being a perfect man from
the divine standpoint - all his blemishes are fully covered by the precious
merit of our Redeemer, the Nobleman. So long as we wear this livery
(justification) we have opportunity in God’s sight of rendering acceptable
service; and since he will count to us not according to the flesh but according
to the spirit, mind or heart’s desires, therefore the one who has least as respects
his natural talents has the same standing before God as the one who has the
most, because both are justified or made equal and right as perfect men,
reckonedly. This, then, is the “pound” that is thus given to each one
who enters the Lord’s service. It is the same in every case. Nothing else
that we have is common and equal-talents, opportunities, educational
advantages, etc., are all variant, as well as physical and mental
capabilities. Only from this standpoint of God’s reckoning us perfect through
Christ have we in any sense of the word a “pound” apiece to use in the
divine service.
Each one during his life time is to use his pound, his opportunity secured
through his justification. Each must trade with his “pound,” must
exchange it, if he would make increase. We do lay down or exchange justified
earthly rights, earthly interests, for heavenly ones,-and in proportion as we
have zeal and energy in so doing will be our standing at the inspection when
the nobleman returns. He who sacrifices most zealously his justified human
nature, not only by consecrating it, but by daily sacrificing it, will
be the one who will have the ten pounds at the conclusion of the test, and to
such the Lord would say, Have thou dominion over ten
cities.
If, then, our reward at our Lord’s hands is to be in proportion as we
shall be diligent in using this “pound,” opportunity received through our
justification, let us lay aside every weight and every besetting sin, and
strive with patience to do with our might all that our hands find to do. The
faithful ones seeking opportunities will find them; the less faithful, the less
zealous, will find fewer, while others will pass them by, and ultimately miss
the reward, and the opportunities previously theirs through justification
will be given to those more zealous.
LOVE THE FULFILLING OF THE LAW
Question.- In the Berean Bible Study on Love Question V is,
“What is the difference between duty love (filio) and disinterested or
divine love (agapee)? I am somewhat perplexed regarding this
difference, and would thank you for a little more light on the subject.
Answer.-Three different words in our Greek New Testament are
translated love. The principal word, which well corresponds to our word love
in English, is agapee. This word is used whenever the highest type of love is
described; hence we have designated it disinterested or divine love, as
representing the highest type of love when used respecting the Lord and
his people. Nevertheless, just like our English word love, agapee is
also used in an inferior sense, as for instance when describing love for the
world in the text, “If any man love [agapee] the world, the love [agapee]
of the Father is not in him.”--I John 2:15.
The Greek word philadelphia signifies brotherly love, and of course
is always used in a good sense, because the brethren of the Lord are all “holy
brethren.” We are exhorted to develop this love for the brethren (Philadelphia),
and it is given as a mark or indication that we are New Creatures in Christ.
Nevertheless the Apostle exhorts that we go on beyond this degree of love (Philadelphia)
and attain to the broader or divine love, the disinterested love (agapee).
Note an instance of this: “Add to your faith patience, and to patience
godliness, and to godliness brotherly kindness [philadelphia], and to
brotherly kindness, charity-love [agapee].” (2 Pet. 1:7.) The Apostle
thus uses the word agapee to indicate the broader and more comprehensive
love as the highest attainment of Christian character. Similarly, when
describing the greatest thing in the world, in 1 Corinthians 13:2, 3, 4, 8, 13,
the Apostle uses the Greek word agapee, love-in our common version
translated charity. The culmination of his argument is, “Now abideth faith,
hope, charity [love-agapee], and the greatest of these is charity
[love-agapee].” Agapee is also used in 1 John 3:1 where the
Apostle says, “Behold what manner of love [agapee] “; and “He that
dwelleth in love [agapee] dwelleth in God.” In the next verse also we
read, “Herein is our love [agapee] made perfect.” Again we find agapee
used by the Apostle in the statement, “God commendeth his love [agapee] toward
us”; and again, “Love [agapee] worketh no ill to his neighbor; therefore
love [agapee] is the fulfilling of the law.”-Rom. 5:8, 13.
The Greek word filio, rendered love, we have designated “duty
love,” but we fear that this does not give a sufficiently clear understanding
of its meaning. The noun which is the basis for the verb is frequently
translated kiss in the New Testament, and by implication the kiss
belongs to the family and implies a love that is more or less respect, or we
might say exclusive or selfish-not general-not for everybody. It represents
more of an individual or family love, and is used either in a good or an evil
sense, as, for instance, we read, “The Father loveth the Son” (John 5:20); and
again, “The world will love its own.”-John 15:19.