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THE DIVINE LAW OF RE
WARDS
By WILLIAM JENNINGS BRYAN
BIBLE TEXT—LESSON FOR
FEBRUARY 25
(Luke 19:11-26)
And as they heard these thirgs, he
added and spake a parable because he
was nigh to Jerusalem, and because
they thought that the kingdom of God
should immediatedly appear.
He said therefore, A certain noble
man went into a far country to receive
for himself a kingdom, and to return.
And he called his ten servants, and
said unto them, Occupy till I come.
But his citizens hated him, and sent
a message after him, saying, We will
not have this man to reign over us.
And it came to pass, that when he
was returned, having received the
kingdom, then he commanded these
servants to be called unto him, to
whom he had given the money, that
he might know how much every man
had gained by trading.
Then came the first, saying, Lord,
thy pound hath gained ten pounds.
And he said unto him, Well, thou
good servant; because thou hast been
faithful in a very little, have thou au
thority over ten cities.
And the second came, saying, Lord,
thy pound hath gained five pounds.
And he said likewise unto him. Be
thou also over five cities.
And another came, saying, Lord, be
hold, here is thy pound, which I have
kept laid up in a napkin;
For I feared thee, because thou art
an austere man; thou takest up that
thou laydest not down, and reapest that
thou didst not sow.
And he said unto him, Out of thine
own mouth will I judge thee, thou
wicked servant. Thou knewest that I
was an austere man, taking up that I
laid not down, and reaping that I did
not sow:
Wherefore then gavest not thou my
money into the bank, that at my com
ing I might have required mijie own
with usury?
And he said unto them that stood
by. Take from him the pound, and give
it to him that hath ten pounds.
(And they said unto him, Lord, he
hath ten pounds.)
For I say unto you, That unto every
one which hath shall be given; and
from him that hath not, even that he
hath shall be taken away from him.
Chirst’s parable of the pounds has
given rse to much discussion as to
its purposes and to the truths it was
intended to teach.
Luke says that Jesus spake * the
parable to his disciples “because he
was nigh to Jerusalem, and because
they thought that the kingdom of
God should immediately appear.”
Where Chirst speaks of the noble
man going “into a far country to re
ceive for himself a kingdom, and re
turn,” that has been interpreted to
mean that His coming was not to be
expected immediatedly.
“But his citizens hated him, and
sent a message after him, saying,
we will not have this man to reign
over us”—that has been interpreted
to mean Christ’s rejection by the peo
ple to whom he came.
That part of the parable which
tells of the return of the nobleman,
“having received the kingdom,” has
been interpreted to refer to “the sec
ond com'ng of Christ to this earth in
power and glory.”
CHRIST EMINENTLY PRACTICAL
But the one lesson which I desire
to draw frym the text is that Christ,
while called a visionary, was emi
nently practical. He recognized God’s
law of rewards and taught the folly
of idleness.
The nobleman who pays a loading
part in the parable called ten serv
ants, gave them a pound each (about
fifteen dollars) and commanded
them to trade the money until he
returned.
When he came home he called
them to account.
Trie first had been diligent and had
multiplied h's pound ten times, he
was commended for his good work
and given authority over ten cities.
The second reported that his
pound had earned five pounds; he
was given authority over five cities.
The third brought back his pquiuI
carefully wrapped in a napkin. He
had done nothing with it and, as
usual, had tempted to excuse him
self by shifting the blame on to an
other—in this case on to the noble
man who had entrusted him with the
money. He was not only rebuked
and condemned, but his pound was
taken from him and given to the
one who had ten pounds.
When some protested at what they
regarded as unfair treatment, Christ
replied with the sentence that has
aroused so much difference of opin
ion:
“I say unto you, that unto every
one which hath shall be given, and
from him that hath not, even that he
hath shall be taken away from him.”
THE DIVINE LAW OF REWARDS
Christ did no', come to overthrow
the law of merit; why? Because it is
in accord with the law of God. There
is a Divine law of rewards.
Intelligence and industry combine
to produce results. Leaving out the
element of chance, which sometimes
seems inexplicable but which is more
often explained by an intelligence or
industry unobserved, a man succeeds
in proportion as he applies intelli
gence and industry to his work.
Take, for instance, ten farmers
with farms of equal size and of equal
productiveness.
Other things being equal, their rel
ative prosperity at the end of a term
of years will be measured by the in
telligence and industry with which
they labor. If they are exactly equal
in the intelligence employed, they
will differ according to their indus
try; if they were equally industrious,
they will differ according to their in
telligence.
Of course, we are speaking now
only of the amount produced. There
is another factor that enters into
prosperity, namely, the use that is
made of the income. Those who econ
omize and reinvest their income fare
better than those who allow their ex
penses to keep pace with their in
come.
A LAW UNIVERSALLY APPLI
CABLE
It must also be remembered that
the circumstances that surround a
man may enter into the question of j
saving. A person with a family can- j
not be expected to save as much as ,
one who has no dependents. And
then, too, some will save money that
ought to be spent in self-improve
ment and in the improvement of the
family, while others, by spending
needlessly and foolishly, may waste
money that ought to be saved.
The Divine law of rewards applies
to every l'ne of legitimate industry,
Christ would have disturbed a very
fundamental and necessary rule if
He had encouraged qs to expect re
wards except upon the basis of merit.
The time may come when all will
be so in love with work for work’s
sake that the stimulus of reward
may not be necessary to compel ex
ertion- or rather, the inward satis-*
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