(Disclaimer: This transcript is auto-generated and may contain mistakes.)

["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Pomp and Circumstance"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work in the Glowing Sun"] ["Work in the Glowing Sun"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] ["Work for the Night is Coming"] [" conceptualizing the idea A handy Boyle great singing let's open up in a word of prayer father god thank you so much for this church lord thank you for the people coming out here on a wednesday Wednesday evening. I pray that our singing would glorify you, Lord. I pray that you bless the service and the preaching come. In your holy and precious name I pray, amen. All right turn your songbooks to page number 134. We're gonna be singing my anchor holds, page 134. Now this is a song that you can't sleep on. I know it's dark, I know it's a Wednesday and everyone's tired, but let's sing this song out with a little bit of passion. Page 134, my anchor holds, and let's sing it out on the verse. Though the angry surges roll on my tempest-driven soul, I am peaceful for I know, I'll leave all the winds may blow. I'm an anchor safe and sure that can evermore endure, and in holes my anchor holds, for your wildest and old gal. On my barge so small and frail, by his grace I shall not bail. For my anchor holds, my anchor holds. Now that was good, but we can do a little bit better, amen. Let's sing it out on the second. Mighty tides about me sweep, barrels lurk within the deep. Angry clouds o'ershade the sky, and the tempest rises high. Till I send the tempest shock, for my anchor grips the rock, and in holes my anchor holds, for your wildest and old gal. On my barge so small and frail, by his grace I shall not bail. For my anchor holds, my anchor holds. I can feel the anchor fast, as I'm eating sudden glass. And the cable though unseen, bears the heavenly strain between. Through the storm I safely ride, till the turning of the tide. And in holes my anchor holds, for your wildest and old gal. On my barge so small and frail, by his grace I shall not bail. For my anchor holds, my anchor holds. Let's sing it out on the last. Troubles almost wound the soul, dreams like billows o'er me roam. Temptors seek to lure astray, storms obscure the light of day. But in Christ I can behold, I've an anchor that shall hold. And in holes my anchor holds, for your wildest and old gal. On my barge so small and frail, by his grace I shall not bail. For my anchor holds, my anchor holds. Let's sing it out on the last. Temptors seek to lure astray, storms obscure the light of day. But in Christ I can behold, I've an anchor that shall hold. Let's sing it out on the last. Temptors seek to lure astray, storms obscure the light of day. But in Christ I can behold, I've an anchor that shall hold. Let's sing it out on the last. Temptors seek to lure astray, storms obscure the light of day. But in Christ I shall not bail. Let's sing it out on the last. And we just want you to make note of that. And that is the Sunday that we just acknowledge and appreciate and thank all of the volunteers and workers of our church. And for those of you that are volunteers in different areas, you should have received a text from us about the work appreciation weekend. So please make sure you respond to that. We appreciate your help with that. Then we have the annual pie social coming up on Wednesday, November 23rd at 7 p.m. And that will be after the midweek service. That's the Wednesday right before Thanksgiving. And we ask if you can to bring a pie to share. And you can bake or buy a pie. And we would love for you to be a part of that. Then also the Turkey Bowl on Thursday, November 24th at 7 a.m. There's a sign up sheet in the foyer. Choirs got started on Sunday. The adult choir is practicing at 5 p.m. here in the auditorium. The children's choir at 515 in the playroom. And then homeschool group. They've got a PE class tomorrow, November 10th at 10 a.m. So don't forget about that. Upcoming cleaning crew, you can check for your name there. There's other things there for you to look at. Please don't forget to turn your cell phones off or place them on silent during the service. They're not a distraction to anybody. If you look at the back of the bulletin, birthdays and anniversaries, this week we had Jocelyn Zuniga's birthday was yesterday, November 8th. And then later this week, Suzette Zuniga's birthday is on November 12th. Praise report, money matters, all those things are there for you to look at. And I think that's it for all of the announcements. So we're going to go ahead and sing 441, page number 441. As we prepare to receive the offering tonight, and we'll sing great is thy faithfulness, 441. Great is thy faithfulness. Sing it out on the first. Great is thy faithfulness, O God, my Father. There is no shadow of turning with thee. Thou changest not thy compassion, they fail not. As thou hast been, thou forever will be. Great is thy faithfulness. Great is thy faithfulness. Morning by morning, new mercies I see. All I have needed thy hand hath provided. Great is thy faithfulness, Lord unto me. 441, sing it out on the second. Great is thy faithfulness, O God, my Father. There is no shadow of turning with thee. Thou changest not thy compassion, they fail not. Great is thy faithfulness, Lord unto me. Good, sing it out on the last. Pardon for sin and the peace that endureth. Cheer and to guide. Strength for today and bright hope for tomorrow. Blessings all mine with ten clouds that reside. Great is thy faithfulness. Great is thy faithfulness. Morning by morning, new mercies I see. All I have needed thy hand hath provided. Great is thy faithfulness, Lord unto me. Amen. Good singing. We'll have the guys come up and help us with the offering at this time. And let's go ahead and bow our heads and have a word of prayer. Heavenly Father, Lord, we do thank you for allowing us to gather together tonight. Lord, we pray that you'd bless the offering, the gift, and the giver. We ask that you'd meet with us as we take time to pray for our church family and, of course, as we study your word together. In Jesus' name we pray. Amen. Amen. Amen. Amen. Amen. Amen. Amen. All right. Well, let's go ahead and take our prayer sheets tonight. If you did not get a prayer sheet on your way in, just raise your hand and one of our ushers can get one for you. If you need a prayer sheet, just put your hand up and we'll get one for you. And then, of course, I want to remind you that the way you add a request to the prayer sheet is through your communication card. On the back of the card, there's a place for you to write a request. And don't forget to mark whether it's private or public. If it's private, only I will see it. If it's public, we'll put it on the prayer sheet. If you don't mark it, we'll do our best to figure it out, but we usually don't put those on there. So, please help us with that and make sure you mark those. The requests are added in the order that they are received and they are removed after a couple of weeks. So, let's go ahead and take these requests to the Lord. I'll pray out loud as you follow along in your mind and your heart and let's pray together. Heavenly Father, Lord, we come to you tonight asking for these requests from our church family. And, Lord, we begin with these requests regarding salvation. We pray for Brother Vladi and Ms. Antonina Vukulcik's family. They're praying for their family's salvation. Also, Ms. Natalie praying for her family's salvation. Ms. Ruth praying for the salvation of her son Matthew and her nephew Johnny. Brother Ron praying for his mom and his family's salvation. Little Uretzi praying for the rest of her family's salvation as well. Ms. Christine Ortiz praying for her children and grandchildren's salvation. And Ms. Docma praying for her daughter and her family's salvation. Lord, we pray for all these individuals. We ask that you would help these individuals to come to the place where they would be ready to hear the gospel and that you would send a soul winner, Lord, to preach the gospel, communicate the gospel clearly to them and to help them to come to the place where they might be saved. We also pray for these that have financial needs. Joshua King praying for his finances and continuous employment. And for Ms. Christine Ortiz praying for her finances. Brother Salvador praying for his finances and his work. Lord, ask that you would help and that you would take care of them in regards to that. We also pray for these that are praying just for themselves and for their growth. Nicholas praying for his temperament and to have better control over his anger. Brother Aldo praying for the Lord to continue to work on him and for him to continue to guide himself and to be content in all things. And Lord, we ask that you would help him. Regarding that, we pray for Ms. Christine Ortiz for her faith. Brother Salvador for his faith and their walk with you. Lord, we ask that you would help these individuals in these areas to be growing and to be maturing. And Lord, we pray for these that have requests for their families. Brother Anthony praying for his son Nathan that he would get into a good Bible believing church and that he would get off drugs. And Ms. Natalie praying for her husband. Brother Matt Borrello praying for Paul Boken as he is grieving the loss of his wife. And Ms. Ruth praying for both Matthew and her nephew Johnny who struggle with alcohol and pray that they would get sober. Brother Salvador praying for his family. And Lord, we ask for all these individuals. We pray that you would help them and that you would meet their needs, Lord, and that you would guide them. We also pray for these that have health requests. Praying for his sister's skin problem to improve. And Ms. Kate in Canada praying for her healing as well. Ms. Christine Ortiz praying for her health and for the results of her kidney biopsy that they would be negative. Brother Salvador praying for his health. Ms. Dogma praying for her pain. And Brother Edgar and Ms. Selena praying for Little Urezi to continue to be healthy and strong. Lord, we ask for all these individuals. We pray that you would help them, that you would relieve pain where there's pain, that you would give them, Lord, give wisdom to the nurses, the doctors dealing with them, Lord, and help them to recover and to get better. Lord, we also pray for the ladies in our church that are expecting Ms. Antonina and Ms. Katie, Ms. May, Ms. Ajana, and Ms. Schuyler. Lord, ask them to give them healthy pregnancies and healthy babies with no issues and no complications. And then, Lord, we pray for these that have unspoken requests. Ms. Edith and Brother David and Ms. Natalie and Brother Aldo, Ms. Lindsay, Brother George, Ms. Kimi, Brother Salvador, and Ms. Dogma all having unspoken requests. And you know what their petitions are. You know what they're asking for. Lord, we pray that you'd answer according to your will and, Lord, that you would help them to know when you've answered their prayer. And, Lord, we also pray for the ministry. We pray for a mission's trip to Belize that Brother Aldo is going to, that you would allow everyone to arrive safely and to win many souls for Christ there, to have a good time and do a lot of work there for the gospel's sake. We also pray, Lord, for our church, for our prison ministry, that you'd continue to help us to reach inmates and disciple inmates and help people grow through that prison ministry. And then, of course, we pray for our church plants in Manila and in Pampanga and in Bicol, that you keep these locations safe and healthy and growing. We pray for our church here in Sacramento, that you would keep us, Lord, continuing to be safe as well, healthy, spiritually healthy, growing. And, Lord, we ask that you'd meet with us tonight as we take another portion of scripture and study it together. In Jesus' name we pray. Amen. Please open your mouths to Luke 19. Luke, chapter number 19. If you need a bow, put your hand up and I'm just going to read you a Bible. Luke, chapter number 19. If you need a bow, just keep your hand up or she'll come by. Luke 19. We'll read the entire chapter as our custom. Luke 19, beginning of verse number 1. And Jesus entered and passed through Jericho. And behold, there was a man named Zacchaeus, which was the chief among the publicans and he was rich. And he sought to see Jesus who he was and could not for the press because he was little of stature. And he ran before him and climbed up into a sycamore tree to see him, for he was to pass that way. And when Jesus came to the place, he looked up and saw him and said unto him, Zacchaeus, make haste and come down, for today I must abide at thy house. And he made haste and came down and received them joyfully. And when they saw it, they all murmured, saying that he was gone to be guessed with a man that is a sinner. And Zacchaeus stood and said unto the Lord, behold, Lord, the half of my goods I give to the poor. And if I have taken anything from any man by false accusation, I restore him fourfold. And Jesus said unto him, this day salvation come to this house, for so much as he also is the son of Abraham. For the son of man has come to seek and to save that which was lost. And as they heard these things, he added and spake a parable because he was nigh to Jerusalem and because they thought that the kingdom of God should come, should immediately appear. He said, therefore, a certain nobleman went into a far country to receive for himself a kingdom and to return. And he called his ten servants and delivered them ten pounds 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, that he commanded these servants to be called unto him to whom he had given them 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 the very little, have thou authority over ten cities. And the second came saying, Lord, thy pound hath gained five pounds. And he said likewise to him, be thou also over five cities. And another came saying, Lord, behold, 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 layest not down, and reapest that thou didst not sow. And he saith 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 am I coming, I might have required mine 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. But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. And when he had thus spoken, he went before us, sending up to Jerusalem. And it came to pass, when he was come nigh to Bethany and Bethany, at the mount called the Mount of Olives, he sent two of his disciples, saying, Going into the village over against you, in the which at your entering ye shall find a cold tide, run, yet never man sat. Loose him, and bring him hither. And if any man ask you, Why do ye loose him? Thus shall ye say unto him, Because the Lord hath need of him. And they that were sent went their way, and found even as he had said unto them. And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? And they said, The Lord hath need of him. And they brought him to Jesus, and they cast their garments upon the colt, and they set Jesus thereon. And as he went, they spread their clothes in the way. And he was come nigh, even at the descent of the Mount of Olives. The whole multitude of his disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, saying, Blessed be the king that cometh in the name of the Lord, peace in heaven and glory in the highest. And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. And he answered and said unto them, I tell you that if these should hold their peace, the stones would immediately cry out. When he was come near, he beheld the city and wept over it, saying, If thou hast known, even now, at least in this thy day, the things which belong unto thy peace. But now they are hid from thine eyes. For the day shall come upon thee, and thine enemy shall cast a trench about thee, and compass thee round, and keep thee in on every side. And shall lay thee even with the ground, and thy children within thee, and they shall not leave in thee one stone upon another, because thou knewest not the time of thy visitation. Then he went into the temple, and began to cast out them that sold therein, and them that bought, saying unto them, It is written, My house is a house of prayer, but ye have made it a den of thieves. And he taught daily in the temple, but the chief priests, and the scribes, and the chief of the people sought to destroy him, and could not find what they might do, for all the people were very attentive to hear him. Let's pray. Heavenly Father, thank you for this evening. God, I thank you for your word, and for our church. For the one that's here, please give us all a tender heart to the message. May I say please hear the pastor to strengthen him, and for the rest of the spirit. We love you. In Jesus' name we pray. Amen. Amen. Alright, we're there in Luke chapter number 19, and we are making our way through the Gospel of Luke in this verse by verse study. And we are on a journey with the Lord Jesus Christ. And we're there in Luke 19. We're going to begin tonight in verse number 11. And there's very few of you that would probably notice, but we're skipping verses 1 through 10. And we haven't covered those yet, but we're going to come back and cover those on Sunday morning. Right in the middle of this chapter there is a parable that goes from verses 11 through 27. So we're going to deal with that tonight. And then on Sunday morning we'll deal with verses 1 through 10, the story of Zacchaeus. And we'll end Sunday night with the rest of this chapter, and of course the triumphant entry of the Lord Jesus Christ into Jerusalem. And I think Sunday night's sermon might be interesting to some of you. If you've ever wondered why it is that Jesus would heal people or save people and then tell them not to tell anyone, we'll be talking about that on Sunday night. But tonight we are dealing with this parable known as the Parable of the Ten Pounds. And it's a deep parable. And to be honest with you, it's a little bit of a dark parable. And it's an interesting parable. I'll tell you right now that it's a difficult parable to outline. Usually when I preach sermons to you, even though I preach expository sermons verse by verse, I outline them for you and give you outlines, but there is no outline for this parable tonight. So we're just going to walk through it, and I will point out some things as we move through this passage. So just be aware that I won't be giving you any points tonight, but I am going to give you a lot of cross-references. So be ready to flip in your Bible. And of course it's Bible study night, so that's good there. If you look at verse 11, Luke 19 and verse 11, the Bible says, And as they heard these things, he, and of course this is Jesus, added and spake a parable. And Jesus is going to give this parable, which is known as the Parable of the Ten Pounds. Now I want you to notice that in verse 11, the Bible tells us why it is that Jesus gave this parable. There's two reasons. If you look at verse 11 there, the Bible says, And as they heard these things, he added and spake a parable because, here's reason number one, because he was nigh to Jerusalem. So the Bible, specifically the narrator, which is Luke, under the inspiration of the Holy Ghost, specifically tells us that the reason that Jesus added and spake this parable was because he was nigh to Jerusalem. And of course we know that we've been with Jesus, really for the last 10 chapters in the book of Luke, if you notice, we've been on this road with the Lord Jesus Christ, making our way slowly to Jerusalem for the crucifixion of Christ. And as he's getting close to Jerusalem, we know that he is in Jericho. We're going to see, of course, the story of Jericho, of Zacchaeus in Jericho on Sunday morning. And as he's leaving Jericho and making his way to Jerusalem, he's getting close to Jerusalem, and the Bible says because he was nigh to Jerusalem, he gave this parable. I want you to notice also there in verse 11, at the last part of verse 11, the Bible says, And because, here's the second reason why he gave the parable, and because they thought that the kingdom of God should immediately appear. So I just want you to notice from verse 11, there are two reasons the Bible tells us why it is that Jesus gave this parable. He gives this parable because he was nigh to Jerusalem, number one, and because they thought that the kingdom of God should immediately appear. So that should tell you a couple of things of what we're going to learn about this parable. We're going to learn something about Jerusalem or the people in Jerusalem, which we know, of course, are the Jews. And we're going to learn something about the timing of the kingdom because Jesus is giving this parable because as he's making his way to Jerusalem, he's got this huge crowd with him. Everybody's in a very good mood, and they're getting this idea that Jesus is going to enter into Jerusalem and lead some sort of revolution or some sort of revolt. This is what we'll see on Sunday night, what Palm Sunday was all about. They thought Jesus was going to come in to free them from the Roman Empire. So Jesus gives this parable to help them understand there is a coming kingdom, and he is a king that will establish that kingdom, but it's not now. He says he's giving this parable because they thought that the kingdom of God should immediately appear, and he's giving the parable because of the fact that he was nigh to Jerusalem, and he felt the need to teach these things. So notice there in verse 12, and we'll get into the parable. He said, therefore, a certain nobleman, a certain nobleman. And if you take notes or if you like taking notes or if you don't mind writing in your Bible, right next to that term there, certain nobleman or nobleman, you can write the Lord Jesus Christ or represents the Lord Jesus Christ. In this parable, this certain nobleman is represented by the Lord Jesus Christ, and the Lord Jesus Christ is the one being represented by this certain nobleman. He said, therefore, a certain nobleman, notice, went into a far country to receive for himself a kingdom and to return. So the parable is about a certain nobleman who went into a far country. Why did he go into a far country? In order to receive a kingdom, and he's going to return. So he's leaving, and he's returning. And we, of course, know because Jesus said that he's giving this parable because they thought that the kingdom of God should immediately appear, Jesus is explaining to them that he is the certain nobleman. And though he is going to come back to establish a kingdom, he will not come back to establish that kingdom until his return, until what we refer to as the second coming or the second advent of the Lord Jesus Christ. Now you're there in Luke 19. That's obviously our text for tonight. Keep your place there. But go maybe over to the book of John, the Gospel of John, John chapter 14. If you just flip over from Luke to John, John 14, and let's just run a couple of verses. John 14, look at verse 1. Jesus is simply explaining to them that, yes, he will establish a kingdom, but first he has to go to a far country. And when he returns, that is when he will establish the kingdom. John 14, 1. There's lots of verses we could look at regarding the leaving, the ascension of the Lord Jesus Christ and the coming of the Lord Jesus Christ or the return of the Lord Jesus Christ. He spoke about it a lot. I'm not going to take the time to run a bunch of verses, but let me just give you one famous reference here. John 14, 1. Jesus said this, Let not your heart be troubled. You believe in God, believe also in me. Notice verse 2. In my Father's house are many mansions. If it were not so, I would have told you. Notice what he says. He says, I go to prepare a place for you. So here in John 14, Jesus told the disciples, I'm leaving. I'm going to go. He says, I go to prepare a place for you. Notice verse 3. And if I go and prepare a place for you, I will come again and receive you unto myself that where I am, there you may be also. So Jesus taught this idea throughout his ministry that he was leaving and he was coming back. That this was just the first advent or the first coming of Christ, but there's coming a second coming of the Lord Jesus Christ. And it is at that time that he will establish his kingdom. Go back to Luke chapter 9, if you would. Look at verse 13. Luke chapter 9 and verse 13. So he saw the certain noblemen and that represents, of course, the Lord Jesus Christ. The certain noblemen is going to go into a far country. That's heaven. Jesus ascended up to heaven. And he's going to return and establish a kingdom. Now in verse 13, we find another group of characters or another representation of characters for this parable. Luke 19, 13. And he called his ten servants. And if you don't mind writing in your Bible or jotting down notes in your Bible, next to the word servants there or ten servants, you can write believers or Christians. The ten servants in this parable represent believers. They represent those of us that are here on this earth in between the first and the second coming of Christ. Because, of course, he is the certain nobleman that is leaving and when he left, he left us. Notice verse 13. And he called his ten servants and delivered them ten pounds. So this is where we get the title of the parable or the name of the parable, the parable of the ten pounds. Why? Because Jesus, the certain nobleman, left ten servants and he left them with ten pounds. Now the ten servants represent believers, represent Christians. And the ten pounds, if you want to jot this down next to your verse there, next to the word pounds or ten pounds, you can write the word gifts or resources. The pounds are the things that God has given you and I, that he has given for us to steward as the servants of the Lord Jesus Christ. Now notice there verse 13. And he called his ten servants and delivered them ten pounds and said unto them, notice the words, he says, occupy till I come. I love that little phrase, occupy till I come. That word, when we think of this word occupy till I come, we often think in some sort of defensive, you know, our job on this earth is to just kind of hunker down and bunker down and just survive till the Lord Jesus Christ returns. But that is not what this phrase means. The word occupy means to take or to fill up a space. It's actually a military term. We would use it in the idea of like a military occupation. When a military is taking over an area, this is the same idea that Jesus is saying. He looked at his ten servants and he said, occupy till I come. He said, I want you to take land. I want you to take space. I want you to fill up space. The idea is that we are not to be on the defense but that we are to be on the offense, that we are to be like a military that is occupying this world for the cause of the Lord Jesus Christ. He said, you've got ten servants and you've got ten pounds and here's what I want you to do. He says, I want you to further the work of God, further the kingdom of God. I want you to occupy till I come. So I want you to notice there that the ten servants are the believers and the ten pounds are all the resources that God has given us. Now keep your place there in Luke and go to 1 Corinthians chapter 12 if you would. 1 Corinthians chapter 12. You're there in Luke. You go past John, Acts, Romans, into the book of 1 Corinthians. 1 Corinthians chapter 12. While you turn there, let me read to you from 1 Peter. You go to 1 Corinthians 12 in verse 7 and I'll read to you from 1 Peter chapter 4 and verse 10. 1 Peter 4.10 the Bible says this, As every man hath received the gift, even so minister the same one to another as good stewards of the manifold grace of God. Here the Bible tells us that every man, 1 Peter 4.10, you're going to 1 Corinthians 12.7, but in 1 Peter 4.10 the Bible says, As every man hath received the gift, even so minister the same one to another as good stewards of the manifold grace of God. The Bible is telling us that God has given to every man, every man has received a gift from God. Are you there in 1 Corinthians 12? Look at verse 7. 1 Corinthians 12.7 the Bible says, But the manifestation of the Spirit is given to every man to profit withal. And I don't want to spend a lot of time on this but I want to just make this point. That the Bible teaches that every believer that gets saved, God gives them spiritual gifts. Now we all don't get the same spiritual gifts and I've taught and preached entire sermons on the subject of spiritual gifts multiple times. And you can look up those verses or look up those sermons and listen to them if you'd like. We all don't get the same spiritual gifts but we all get spiritual gifts. I want you to notice in the parable there were 10 servants and 10 pounds. There weren't 10 servants and 8 pounds. It wasn't like, well there were some servants that didn't get a pound. Every servant got something and the Bible says that every man hath received the gift, even so minister the same. God has given you a gift and God expects you to minister or to serve Him with that gift. Now we all have different gifts. Some may have a gift or an aptitude to teach. Others may have a gift for ministry. Others may have a gift for administration or ruling. Others may have a gift of all sorts of different things the Bible teaches us. But you are to use those gifts to serve the Lord Jesus Christ. But the manifestation of the Spirit is given to every man to profit with all. Now what I like about this verse here in 1 Corinthians 12, 7 is that the Bible says that it is given to every man to profit with all. You know the truth is this, that God does not mind if you take the gifts, the talents, the resources that He has given you and you use those in the secular world to profit with all. God doesn't care if you use your gifts and you use them out in the business world or use them out to educate your children or use them in whatever area of life you find yourself in to profit with all. God doesn't have a problem with that. He's given you the Holy Spirit and He's given you those gifts and He wants you to use them to profit with all. But here's what I want you to understand. God doesn't mind, men, if you take those skills and those gifts that God has given you and use them out in the secular world. But He says you better use them for the house of God as well. You better use them for the work of God as well. He said I don't care if you profit with all. But here's the problem with the average Christian, is that God gives you talents or ability or time or treasure and then you use it out for yourself in the world and you forget about God. The Bible says that as every man hath received the gift, even so minister the same. And here's what I know about you, I may not know a lot about you, but here's what I know, you have a gift. If you're a servant, you have a pound. There were 10 servants and there were 10 pounds and the command was occupy till I come. Keep your place there in 1 Corinthians. We're going to come back to 1 Corinthians. So I'd like you to keep your place with a ribbon or a bookmark or something there. Go back to Luke chapter 19. Look at verse 14. In verse 14 we find another set of characters or another representation. In verse 12 we saw the certain noblemen. We saw that he went into a far country to receive a kingdom and he's going to return. Of course that is a representation or a picture of the Lord Jesus Christ. Then in verse 13 we saw the 10 servants with the 10 pounds who were commanded to occupy till I come. That is a picture hopefully of you and I, servants of God, believers, Christian soul winners who've been given opportunities and resources and talent and treasures. God expects us to use those for the work of God to occupy till I come. Then in verse 14 we have another group. Notice it. Luke 19 and verse 14. But here's the third group, his citizens. If you don't mind writing in your Bible next to the phrase his citizens, you can write, I don't know, just write this, the Jews. But his citizens hated him and sent a message after him saying, we will not have this man to reign over us. So I want you to notice that in the parable his citizens and the 10 servants are two different groups. The 10 servants are given 10 pounds and told to occupy till I come. His citizens, however, hated him. His citizens hated him and sent a message after him saying, we will not have this man to reign over us. So the citizens in this story are the Jews, are the inhabitants of Jerusalem. You say, how do you know that? First of all, remember that he told us there at the beginning of the passage in verse 11 that he gave this parable because he was nigh to Jerusalem. What prompted the parable was the fact that he was getting close to Jerusalem and he thought, let me tell you something about the citizens of my kingdom. So these citizens are the Jews. You say, is that the only reason you believe that the Jews are the citizens just because he was nigh to Jerusalem? But that's definitely a good reason. He said, I'm giving this parable because I'm coming close to Jerusalem. Let me tell you something about Jerusalem, which is the capital city of Judea, which is the area where the Jews are. But even the passage itself will prove to you that the citizens are the Jews. You say, how do you know that? Well, first of all, they're his citizens. His citizens are the Jews because Jesus was from their country. They were his fellow citizens and not only that, he was from their country, but the Bible says that they hated him. So let's just run a couple of verses. Go to John 1, if you would. If you're there in Luke, flip over to John 1. Matthew, Mark, Luke, John. John 1. So in the parable, you've got the ten servants with the ten pounds occupying till I come. But you have this other group, which are his citizens, and here's how Jesus described them. They hated him. They hated who? The certain noblemen. And sent messages after him saying, we will not have this man to reign over us. So here's what we know about the citizens. They're from the same country as the certain noblemen and they rejected the noblemen. They did not want him to reign over them. John 1.11, here's what the Bible says about Jesus. He came unto his own. Who are his own? The Jews. Jesus was of the lineage of Abraham and Isaac. He's of the lineage of David. He's of the lineage of the Jews. The Bible says that he came unto his own, but here's the problem. And his own received him not. And remember, what prompted the parable was the fact that Jesus was nigh unto Jerusalem. And we're going to learn on Sunday night that when Jesus enters Jerusalem, the reason that Jesus is there is to be put to death. He's going to be delivered unto the Gentiles by the Jews. He's going to be betrayed by the Jews. It is his own people, his own citizens that hated him and that said, we will not have this man to reign over us. Go to John 19. Real quickly, are you there in John 1? Just flip over in John 19. Because in the parable, Jesus says his citizens hated him and sent a message after him saying, we will not have this man to reign over us. Doesn't that kind of sound, doesn't that same sentiment, we will not have this man, referring to Jesus, referring to a certain nobleman, we will not have this man to reign over us, doesn't that sound very much like what the Jews said at the crucifixion of Christ, John 19.15? But they cried out, away with him, away with him, crucify him, Pilate saith unto them, shall I crucify your king? He's a certain nobleman. They're his citizens. Pilate saith, you want me to crucify your king? And the chief priests answered, we have no king but Caesar. What were they saying? They were saying, we will not have this man to reign over us. They were saying, we reject him. Yes, we are his citizens, but we don't want to be under his kingdom. So, the citizens in this story are the Jews specifically in Jerusalem that are going to crucify the Lord Jesus Christ. But obviously they represent anyone and everyone that is anti-Christ, that is working against the Lord Jesus Christ. Because the Bible says that if you believe that there is a Christ, but you do not believe that Jesus is the Christ, then you are anti-Christ. And the Jews' religion is an anti-Christ religion because of the fact that they believe that there is a Christ. They just reject Jesus as the Christ. The word Christ means Messiah. So, who is a liar but he that denieth Jesus as the Christ? He is anti-Christ that denied the Father and the Son. They don't just deny the Son, but they believe in the God of the Old Testament. No, no, they deny the whole thing. They deny Moses, they deny the Old Testament law, they don't follow any of it. They are an anti-Christ, the synagogue of Satan is what Jesus called them in Revelation. We're going to look at that here in a minute. They are an anti-Christ religion and Jesus is speaking about the Jews and about the spirit of anti-Christ. And I want you to understand that because Jesus is about to fast forward into a little bit of end times teaching here. And you need to understand that the citizens are the Jews which are anti-Christ because they believe in a Christ, but they reject Jesus as the Christ. That literally, by definition, makes them anti-Christ. Who is a liar but he that denyeth that Jesus is the Christ, that Jesus is the Messiah. He is anti-Christ that denied the Father and the Son. So go back to Luke 19, look at verse 15. Luke 19, 15. So we have the characters, right? The certain noble man is Jesus. He went into a far country, he ascended up to heaven, he's going to return. And when he returns, that's when he's going to establish his kingdom. That's why Luke 19, 11 says that he gave the parable because of the fact that they thought that the kingdom should appear immediately. And Jesus explained to them, no, it's not going to appear immediately. It's going to be a while. I won't establish my kingdom till the second coming. And then he says also because he was drawing nigh unto Jerusalem, he was giving a parable about the Jews. And you need to understand that the connection to the Jews in end times prophecy is that they are anti-Christ. Now they're not the anti-Christ. The anti-Christ, the man, the anti-Christ is a person but it is the Jews. His headquarters will be in Jerusalem. And it is the Jews that will lift him and empower him and put him into power. Obviously we know the dragon is the one that gives him authority but it will be the Jews that will be promoting him. Luke 19, 15, look at it. And it came to pass. This is now Jesus getting into the parable. And this is what I say. At the beginning of the sermon I started by saying this is kind of a deep and a dark parable because this is not a happy parable. This is not, you know, the Good Samaritan. The Good Samaritan is a real feel-good, happy parable. This is Jesus being a little negative here when he's teaching these things. Luke 19, 15, and it came to pass that when he, who's the he, is the certain nobleman who we know of course represents the Lord Jesus Christ, when he was returned having received the kingdom, because remember, why did he teach the parable? Luke 19, 11, because they thought that the kingdom of God should immediately appear. They thought they were going to go into Jerusalem on what now is known as Palm Sunday and praise God and say blessed is he that cometh in the name of the Lord and say Hosanna and to praise Jesus and they were going to make him a king. And Jesus was trying to explain to them, no, no, no, no, I am a king and I do have a kingdom but it will be when I return. And it came to pass when he was returned having received his kingdom. So I want you to notice this and understand this that the kingdom of Jesus, and I know you know this, you're a smart crowd obviously, but we need to understand that the kingdom happens after his return. Go to Revelation 19 if you would. Revelation 19, the last book in the New Testament should be fairly easy to find. Revelation 19. And sometimes I think to myself, do I even need to say this? This is pretty easy, people should know this. But then I hear of people, not heretics on YouTube, I'm talking about independent funeral Baptists who believe things like the millennial reign is not literal or it's already happened or it happened back in 70 AD. And I'm here to tell you something. The Bible says that there is a literal, physical, millennial reign of the Lord Jesus Christ. You say, well, when's it going to happen? That's what Jesus is trying to tell you. After his return, when's the kingdom? People say, oh, we're in the kingdom now. The kingdom has been since the cross or the kingdom has been since 70 AD or the kingdom has been since whenever, all these different dates that people want to throw out. And Jesus says, no, no, no. The kingdom is after my return. Revelation 19, 11, we have the famous passage of Scripture dealing with the second coming or the return of the Lord Jesus Christ. We of course know that that's connected to the rapture, but this is when Jesus comes down to the Battle of Armageddon. Revelation 19, 11, I saw heaven open and behold a white horse. And he that sat upon him was called Faithful and True. And in righteousness he did judge and make war. His eyes were as a flame of fire and on his head were many crowns. And he had a name written that no man knew but he himself. And he was clothed with a vesture dipped in blood. Notice the words. And his name is called the Word of God. That's of course the Lord Jesus Christ. Remember John 1.14? The Word was made flesh and dwelt among us. And we beheld his glory as of the only begotten of the Father. Revelation 19, 14, notice it. And the armies which were in heaven followed him upon white horses, that's you and I, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations and he shall rule them with a rod of iron. And he treadeth the winepress of the fierceness of the wrath of Almighty God. And he hath on his vesture and on his thigh a name written, don't miss it, King of Kings and Lord of Lords. He is a king, he has a kingdom, but it will not be established until his return. Now you're there in Revelation 19, flip over to Revelation 20. In Revelation 19 you have the culmination of what's known as the second coming of Christ, which begins with the rapture and culminates with the battle of Armageddon. When we come down with him and fight the battle of Armageddon, really we're just cheerleaders, we watch him do the fighting. And in Revelation 20 and verse 4 the Bible says, And I saw thrones. You say, what is that? And I saw thrones and they had sat upon them and judgment was given unto them. And I saw the souls of them that were beheaded for the witness of Jesus and for the word of God and which had not worshiped the beast and neither his image neither had received his mark upon their foreheads or in their hands and they lived and reigned with Christ a thousand years. That's the millennial reign, the physical millennial reign of the Lord Jesus Christ, which happens after the battle of Armageddon or after the Lord Jesus Christ physically comes to this earth. Go to Luke 19. So we have the kingdom. The certain nobleman leaves and then he comes back. When he comes back, he establishes his kingdom. Well, what's the first order of priority? What's the first order of service? What is the first thing that he wants to get done? Luke 19, 15. And it came to pass that when he was returned, having received the kingdom, notice the chronology. People always want to tell you, oh, end times prophecy is not in chronology. It's funny because as you read the book of Revelation, you read all these other end times prophecies, you keep reading things like this after the tribulation. That sounds like a chronology to me. And here it says, And it came to pass that when he was returned, having received the kingdom, notice this word, then he commanded these servants, remember the servants, the ten servants with ten pounds, who were told, occupy till I come? Who are the servants? They're the believers. They're the Christians, not the Jews. The Jews are the citizens. 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. After he returns and he establishes the kingdom, what's the first order of service? The first order of service is gather up my servants. I want to see what they did with the pounds that I gave them, with the money that I gave them. And of course we know in the parable, the money simply represents, it could be physical money that God has literally given you, but it could be other things, resources, talents, treasures. He says, Call the servants together that he might know how much every man had gained by trading. He sets up the kingdom and then, and then, it's the judgment of the servants. You say, what is that? Go to 2 Corinthians 5. I'm not sure if you kept your place. I think I asked you to keep your place in 1 Corinthians, or I meant to ask you to keep your place in 1 Corinthians. But go to 2 Corinthians, if you kept your place in 1 Corinthians. After that, you have the book of 2 Corinthians. If not, you have Luke, John, Acts, Romans, 1 Corinthians, 2 Corinthians, 2 Corinthians 5. Look at verse 10. You say, what's the first thing we're going to do when Jesus returns and sets up his kingdom? Oh, it's going to be great. It's going to be a lot of fun. Say, what are we going to do? He's going to judge you. He's going to call the 10 servants. 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. The judgment of the servants is what's theologically known as the judgment seat of Christ. 2 Corinthians 5, 10. For we must all appear. You're not getting out of it. If you're saved, if you're a servant, you're going to be there. For we must all appear before the judgment seat of Christ. That everyone may receive the things done in his body. Because in your body and in your life, God gave you pounds. He gave you resources. He gave you opportunities and talents and treasures and abilities. And he's going to gather us together. We must all appear before the judgment seat of Christ. That everyone may receive the things done in his body according to that he had done, whether it be good or bad. And good or bad there is not referring to sinful or righteous. It's referring to value or no value. Did you produce anything? And by the way, this is one of the reasons why I like studying the Bible in its context in a verse-by-verse fashion because Jesus has already been on this kick. Remember, he recently talked to us about the unprofitable servant. And he's saying, hey, first thing I'm going to do is I'm going to gather my servants to see how profitable they've been. That he might know how much every man had gained by trading. We must all appear before the judgment seat of Christ. Go back to Luke 19. Now, let me just say this. After salvation, the goal of the Christian life is what Jesus is teaching. The purpose of the Christian life is for you and I to prepare ourselves for the day of judgment. Say, what am I supposed to do every day? What am I supposed to do when I wake up every day? As a Christian, here's your goal every day. You wake up and you ask yourself, what can I do today to prepare myself for the day of judgment? Because I'm a servant who's been given a pound and there's coming a day of reckoning, a day of accounting where God is going to look at everything he gave me and he's going to want to know how much every man had gained. We must all appear before the judgment seat of Christ. I've got to ask you the question, are you preparing for the day of judgment? What's God going to think about what you've done with the opportunities that he's given you? The resources, the talents, the abilities. Now, let me just say this, and I don't want to spend too much time on this, but I do need to make this point. There are some theological implications here regarding, here's a fancy word, eschatology, regarding the teaching of the end times, which is what the word eschatology means. Because I want you to notice something, that according to Matthew 19, the parable of 10 pounds, and according to the book of Revelation, I'm about to show that to you in a minute, and according to just common sense and logic, the judgment comes after the establishment of the kingdom, which comes after the return of the certain noblemen. Okay, so you have he returns, establishes his kingdom, and then the first thing he does is he has the judgment seat of Christ or the judgment. Why? Because based off, we're going to see it here in a minute, based off how you do at the judgment seat of Christ will determine how you roll and reign with Christ during the millennial reign of the Lord Jesus Christ. Very clear. In fact, let's just look at it. Look at Luke 19, verse 16. Remember in verse 15, he called, then he commanded these servants to be called unto him. In verse 16, the Bible says, then came the first. And this will remind you of Matthew 25, the very famous parable in Matthew 25 about the talents. It's very similar. There's some differences, but it's a very similar parable. Luke 19, 16, then came the first saying, Lord, thy pound hath gained 10 pounds. This guy was given one pound and he gained 10 pounds. And he said unto him, well, thou good servant, because thou has been faithful in very little, thou has Notice the last part of verse 17 is what I want you to notice there. He says, because thou has been faithful in very little, have thou authority over 10 cities. I want you to notice that. Before he came back, when he left to establish his kingdom and came back, he left them with 10 pounds. But then after he judges them or he calls them together to see how much every man gained by trading, the first shows up and he says, thy pound hath gained 10 pounds. And he says, well, thou good servant, because thou has been faithful in very little, have thou authority over 10 cities. He's telling him, I'm going to, because now I've established my kingdom, I'm going to put you in authority over 10 cities. Verse 18, and the second came saying, Lord, thy pound hath gained five pounds. This guy didn't gain as many pounds as the first guy, but he gained half, pretty good. Notice verse 19, and he said likewise to him, be thou also over five cities. So I want you to notice that in the parable, these individuals are put in authority over cities. One over 10 cities, one over five cities. Why is Jesus saying this? Here's why. Because that's how it's going to be at the judgment seat of Christ. Go back to Revelation 20. Revelation 20. When we produce with what God's given us, we will be judged at the judgment seat of Christ. And based on how we come out at that judgment, we will have the opportunity, the reward is to rule and reign with Christ for a thousand years. I think people don't really understand this, and I just want to slow down and make sure you get this. Revelation 20 and verse 4, and I saw thrones. You see the S at the end of the word thrones there? Not a throne, but thrones plural. This kingdom has more than one throne. Now obviously there's the main throne, the throne of the Lord Jesus Christ. But under this throne, there are other thrones. This is why we saw that in Revelation 19. When he came on the horse, remember on his leg, on his thigh, were written the words king of kings and lord of lords. He's not just a king, he's a king over kings. He's not just a lord, he's a lord over lords. That's not just a fancy thing we like to say, oh he's king of kings and lord of lords. No, that's literal. In the millennial reign, Jesus is the king that is going to be over all the kings. He's the lord that will be over all the lords. His throne will be over all the thrones. But please understand something, there will be other people wearing crowns. There will be other people sitting on thrones. Not equivalent to Jesus and not above Jesus. But under him, there will be a system of ruling. Look at Revelation 24, and I saw thrones, plural, and him. Is that what it says? No, and they, plural, sat upon them, plural. They sat upon them. They sat upon what? Thrones. And judgment was given unto them. What does that mean? The people that sat on the thrones, judgment was given unto them. That means that the authority to judge, the authority to rule was given unto them. And I saw the souls of them that were beheaded for the witness of Jesus, the word of God, which had not worshiped the beast, neither his image, neither had received his mark upon their foreheads or in their hands, and they lived and reigned with Christ a thousand years. Don't miss this. We like those little, oh, they lived and reigned with Christ a thousand years. They lived, don't miss these words, and reigned. It's not just the millennial reign of Christ. It is the millennial reign of Christ. You and I will rule and reign with Christ, under Christ, below Christ. This is why Jesus already told the disciples. He told the twelve that the twelve will sit on twelve thrones ruling the twelve tribes of Israel. Now, of course, we know that Jesus is the one who will sit on the throne of David. He will be the King of kings and Lord of lords. But there's going to be a structure to this millennial reign. Well, Jesus will be the King of kings, and he will be ruling at the throne of David, which is in Jerusalem. But the twelve disciples are going to be ruling on twelve thrones, the twelve tribes of Israel. And what Jesus is teaching us, because here's what Christians think. They think, oh yeah, we're going to go to the judgment seat of Christ, and then we're earning crowns, right? You've got the crown of righteousness, the crown of life, the crown of this, the crown of that. You've got a crown for being a soul winner, and some people think you've got a crown for being a pastor, and you've got a crown for being a martyr, and you've got a crown for this, and you get these crowns. And then we think, oh yeah, you're just going to get your crown, and then you're going to throw your crown and cast your crown at the feet of Jesus, and it'll be the way that you show him your thankfulness. And look, that's true. We're going to be receiving crowns, we're going to receive crowns, and we're going to take our crowns, and we're going to cast them at the feet of Jesus. And if you don't have a crown to cast, you're going to look like a loser. And what you're going to look like is what you are, which is selfish because you lived your life for yourself. But let me explain something to you. After we're done with that worship service, we're going to pick those crowns back up and put them back on. You say, why? Because those crowns are going to represent authority. Along with those crowns, we're going to be ruling and reigning with the Lord Jesus Christ. Some will reign over ten cities, some will reign over five cities. Some of you maybe aren't going to receive a crown, but he's going to give you like a dog poop, you know, picker-upper or something. You're like, well, this is your job. You're such a lame Christian. You get to follow these four beasts, and when they go doo-doo, pick it up. I don't know. I'm just telling you, God says he's going to judge your life. You say, well, how do I prepare for that? Well, he's giving you pounds. He's giving you money and resources and time and treasure. He's giving you abilities, and he wants you to do something with it. When he comes back, he's going to gather together that he might know how much every man had gained and will rule and reign with Christ for a thousand years. Now let me just real quickly give you the theological implication. Remember eschatology. The pre-tribbers, or those who believe or teach the pre-tribulation rapture, will separate the second coming of Christ and the rapture as two different events. They'll separate them by seven years. They'll say the first thing that's going to happen is the rapture, and then the second coming of Christ is seven years later, the seven-year tribulation period, which that term is not found in the Bible. You will not find anywhere in the Bible. You'll find a seven-year period. You'll find a tribulation period, but you'll never anywhere in the Bible find this term. Seven-year tribulation period. Doesn't exist. But they say, oh no, the rapture is going to happen, and then during the seven-year tribulation period, we're going to be up in heaven doing the judgment seat of Christ. Well, that's wrong. That's not what Jesus taught. Jesus says the judgment seat of Christ happens after I come back at the beginning of the millennial reign. You say, well, what about the second coming and the rapture? Well, just let me let you in on a little secret. They're the same event. And I've taught and preached on that. I mean, it's so obvious in the Bible. It's just crazy. So we have the judgment of the servants that are going to rule and reign with Christ. But there's other servants. Go back to Luke 19. Keep your place in 1 Corinthians, if you would, and go to Luke 19. Look at verse 20. And another king. So remember, we had the first that came. He had 10 pounds, and he was given 10 cities, authority over 10 cities. And I think that's literal. And I don't know how God's going to do it. I mean, Jesus told the 12, you're going to rule on 12 thrones over the 12 tribes of Israel. And I don't know how the rest of it is going to work. I don't know. Maybe I'm hoping that I get to rule in Sacramento, the throne of Sacramento, which is not that great. Maybe I can swap it for something. Luke 19, 20. And another came, saying, Lord, behold, here is thy pound. Notice what he says. Which I have kept laid up in a napkin. Some of you can write right there next to another came. Just put an arrow and just write your name. Because that's what you've been doing with the resources and time and ability that God's given you. Kept it hid. Kept it away. I've kept laid up a napkin. For I feared thee. Because thou art an austere. Thou art an austere man. That word means severe or strict. Thou takest up that thou layest not down and reapest that thou didst not sow. And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man. Taken up that I laid not down and reaping that I did not sow. Wherefore then gave us not thou. He says, here's what he's saying. He's saying, at the very least, you could have gave not, he said, wherefore then gave us not thou my money into the bank and at my coming I might have required mine own with usury. He says, at the very least you could have put my money in the bank and I could have received mine own or required mine own with usury. The word usury means interest. He's saying, you did nothing. I gave you this talent and you have laid it up in a napkin and kept it for yourself and did nothing with the time and the treasures and the talents and the resources and the opportunities that I've given you. I just want you to notice, just real quickly, it's interesting because he says there at the end of Luke 19, 23, that at my coming, right, because that's when, when is the judgment seat of Christ? At his coming. Not during the seven year tribulation period. At my coming I might have required, I want you to notice these two words, mine own. See the 10 pounds he gave them to the 10 servants, but you know who those 10 pounds belong to? Him. Jesus. Those were not your pounds. Those were my pounds. That was not your money. That was my money. He said that I might have required mine own with usury. Go to 1 Corinthians 4 if you would. 1 Corinthians 4. I just like to talk about this whenever it comes up in scripture because I think it's interesting. First of all, understand this, that God expects something from what he has given us. He is an austere man. Thou knewest that I was an austere man, taken up that I laid not down and reaping what I did not sow. But I want you to notice that everything that God has given you, God says it's mine. It's mine own. The 10 pounds, the 10 talents, the 10 treasures, they're mine. They're not yours. You in this life are a steward, a manager, one who stewards the resources of another. The resources you have belong to God. 1 Corinthians 4. For who maketh thee to differ from another? I love this passage. You should really look at it. 1 Corinthians 4. Who maketh thee to differ from another? We like to highlight our differences. Look at how much money I make versus how much money you make. Look at where I live versus where you live. Look at what I drive versus what you drive. Look at how I dress versus what you wear. Or even other things. Look how intelligent I am versus you or how good looking I am versus you. But here's what God says. Who maketh thee to differ from another? If you're different than somebody else, if you're better than somebody else, who did that? Where did that come from? Who maketh thee to differ from another? For what hast thou that thou didst not receive? And here's the answer to the question. Nothing. There's nothing you have that wasn't given to you. There's nothing you have that you did not receive. So I got all my wealth because of my strength that God gave you. I got all my wealth because of my intelligence that God gave you. I got all my strength because whatever you have, what hast thou that thou didst not receive? Now if thou didst receive it, why does thou glory as if thou hadst not received it? Here's what he's saying. In the Christian life, the Christian who realizes he's a servant, who's been given time and treasure and opportunities and resources to steward on behalf of the Lord, has nothing to boast about. Has nothing to brag about. A Christian should never brag. You say, why should a Christian never brag? Here's why. Nothing I have is my own. Everything I have has been given to me and belongs to God. And He will judge me for how I stewarded the resources He gave me. 1 Chronicles 29. Don't turn there. Let me just read this for you. But I love this verse when it comes to this idea of stewardship. 1 Chronicles 29, 14. Here's what David said when they were taking an offering for the temple of God. He says, but who am I and what is my people that we should be able to offer so willingly after the sword? They're bringing this big offering to God. And they said, who are we to be able to offer so willingly after the sword? And then he says these words. I love it. He says, for all things come of thee and of thine own have we given thee. Don't ever say, oh, I gave this to God. You didn't give nothing to God. God gave you His Son. And all things come from Him. And when we do give, and when we do spend, and when we do invest in the work of God, and when we take the pound that He's given us and use it to occupy till He comes, we have simply given of thine own back to Him. Go back to Luke 19, look at verse 24. So you've got the guy who kept it laid up in a napkin, didn't do anything. He says, for I fear thee because thou art an austere man. Thou takest up that thou layest not down and reapest thou didst not sow. He says, out of thine own mouth will I judge thee, thou wicked servant. Luke 19, 24. And He said unto them that stood by, take from Him. Take from who? The lazy servant, the wicked servant. Take from Him the pound and give it to Him that hath 10 pounds. I want you to take the pound from the one and I want you to give it to the one that hath 10 pounds. Look at the response from the crowd, verse 25. And they said unto Him, Lord He hath 10 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. And here's what we can take away from this, God is an investor. Say, who's God going to give to? He's going to give to those from whom He gets a good return. He's not, well you're going to take the one pound? He's not producing. And they said unto them, Lord He hath 10 pounds. You're going to give to the guy that has 10 pounds? Yeah, I'm going to give him more because he's producing. For I say unto you that unto every one which shall be given, and from him that hath not, even that he shall be taken away from him. And look, this is a principle taught in the Bible. This is a principle taught in Scripture. That if you want God to give you more, you need to be faithful with what God has given you. I always think, you know it's funny, I remember years ago I had a conversation with this guy. He was, he got upset and quit the church. He comes to me and he's like, I want to be a pastor one day, just like you, I want to be a pastor. And I looked at him and I said, how about you just work on getting yourself to church? He was the type of guy that would show up to church once every six weeks. But this is what I tell young guys, you want a pastor one day? You want to lead people? You want one day pastor a church? And look, I'm not, and I'm not, everything I have I just preach and anything I have, the small amount of whatever my wife and I have been blessed was given to us by God. So I'm not up here boasting and bragging. But let me tell you something, if you think 175 people are going to show up on a Wednesday night to hear you preach verse by verse through a chapter of the Bible like there are here tonight, let me help you with something, why don't you just work on getting your wife to church? Why don't you work on getting your children to church? Why don't you work on just being faithful with that which God has given you and then we'll talk about the rest? People think like, oh I just, I pretty much suck at all the small things that I've been given, but then one day I'm going to be pastor Anderson. No, you'll be faithful when you've got a little bit and then we'll talk. Then we'll schedule you for the Red Hot Preaching Conference. Luke 19, 27. Here's all I'm telling you, God is an investor and God is not going to give you more if he doesn't see you being faithful with what he has given you. Luke 19, 27. But those mine enemies, remember those guys? Who are his enemies? His citizens. They hated him, right? His citizens hated him and they said we will not have this man to reign over us. But those mine enemies which would not that I should reign over them, where are we in the parable? We are after his return, he's established the kingdom, he set up the judgment seat of Christ, he's given, distributed, some are going to reign over five cities, some are going to reign over ten cities, some are going to reign over whatever. And then, so we're getting ready to enter into the kingdom, what's the next thing? But those mine enemies which would not that I should reign over them, bring hither and slay them before me. This is why I tell you it's a dark parable. So what is Jesus saying? Here's what he's saying. He's telling the Christ rejecting Jews. Because remember, why is he preaching this? Because he's nigh to Jerusalem. He's saying not only are you not going to be in the kingdom, but you're going to be slain before Jesus at the beginning of his kingdom. This is why the Bible says in Revelation 3, 9, Behold, Jesus says this, I will make them of the synagogue of Satan, which say they are Jews and are not, but do lie. Behold, I will make them to come and worship before thy feet and to know that I have loved thee. You say, who's he talking about when he says that he's going to slay them before me? Well, he's talking about the Jews. That's the point. And remember, they're anti-Christ, they're the synagogue of Satan, and they're the ones that are going to be promoting the anti-Christ and bringing him into power in the end times. But understand something, obviously we're talking about Christ rejecting Jews. If there is a Jew out there that believes on Christ, then you know what, he's saved, he's on his way to heaven, the wrath of God abideth not on him. We are not talking about an ethnicity, we're talking about a religion. It's the synagogue of Satan. So it's the Jews, but really the idea is, incorporated with those Jews, in the end times it'll be anyone who will help the anti-Christ. Anyone that helped put him into power. And in the Bible, and one day I'll have to kind of study this out and prepare a sermon on it, but the Bible seems to indicate that there is a reward and punishment system for those that are anti-Christ, like the Jews. So before we go into the millennial reign, Jesus is going to have his enemies brought before him and slain before him. It's called the death penalty. You say, I can't believe, he's a king, with a kingdom, with laws. You say, who's going to be put to death before the millennial reign? Well, the Jews. The anti-Christ Jews that build that temple, you know that temple that all the Christians want to donate money to build? The anti-Christ Jews are going to be put to death. The reprobates, anyone who took the mark of the beast who's not dead at this point is going to be put to death. Do you think people who took the mark of the beast are going to enter into the millennial reign? No, the anti-Christ, religion, the Jews, the reprobates, those people are going to be put to death at the beginning of the millennial reign and they will not enter into the millennial reign. But please understand this. There are human beings that are not in their glorified bodies that will be in the millennial reign. You and I, this was after the rapture, we'll be in our glorified bodies, we'll be ruling and reigning with Christ over these individuals. You say, who are the individuals, and this is going to get deeper than I have time to right now, but let me just throw this out there, you can still get it out on your own. Who are the people that are going to enter, the human beings that are going to enter into the millennial reign? Number one, unsaved people that aren't reprobates. Because there's going to be unsaved people who don't take the mark of the beast. They're not saved, they don't get raptured, but they didn't take the mark of the beast, they're not necessarily reprobates, they will enter into the millennial reign. Also, saved people. Saved people who got saved after the rapture. Because remember during the wrath of God, which is the three and a half years that the Bible actually talks about, there's going to be 144,000 that are going to be preaching the gospel on this earth. There's going to be two witnesses that will be preaching the gospel on this earth. So there will be some people who get saved after the rapture. Well, those people will enter into the millennial reign, live out their lives, die, and then they will be resurrected at the end of the millennial reign. And I preached on that and taught them that over the time. So there will be human beings that enter into the millennial reign. Who are they? Saved people that got saved after the rapture. It's not like after the rapture you're like, you do the sinner's prayer and then you're just raptured, you know, right then and there. You live out your life, you die, and then the Bible says there's a resurrection after the millennial reign for anyone who got saved after the rapture till the great white throne judgment. And then just unsafe people that aren't reprobates, but all the people that took the mark of the beast, all the reprobates, all the anti-Christ Jews, all those people are going to get brought before the Lord Jesus Christ. He's going to say, bring hither those mine enemies which would not that I should reign over them and slay them before me. This is what Jesus teaches. This is what he taught. As he was getting ready to go into Jerusalem to be delivered up of the Jews, he said, let me tell you what's going to happen to these anti-Christ Jews. They're going to put me to death. They're going to crucify me. And he says, and let me tell you what's going to happen to you, my servants, who I'm going to leave 10 pounds. Get ready because the judgment is coming. That's why I had to not have a word of prayer. Heavenly Father, thank you, Lord, for your word. Thank you for this parable. I know it's deep and I know it's dark and I know it's difficult, but I pray you'd help us to learn it, understand it. And Lord, help us to realize when we're talking about the Jews, we're talking about the Jews' religion. We're talking about the synagogue of Satan. This anti-Christ religion that believes that there is a Christ, but it's not Jesus. Lord, help us to understand we're not talking about ethnicities. We're not talking about people who descended physically from Abraham. We're talking about those who reject Christ and those that will promote and help the anti-Christ. Lord, help us to have a biblical worldview. I thank you for this parable that you gave us. It's a dark one. It's a difficult one, but it's needed. In the matchless name of Christ, we pray. Amen. All right, we're going to have Brother Moses come up and lead us in a final song. I think we have a baptism, so we'll prepare for baptism as we sing this song. Please enter your song books. Page number 459. Page number 459. We're going to be singing, Fairest Lord Jesus, and let's sing it out on the first. Fairest Lord Jesus, roller of all nature, O thou of God and man the Son, He will I cherish, He will I honor, Thou my soul for joy and crown. Fairer are the meadows, fairer still the woodlands, Rob in the blooming garb of spring. Jesus is fairer, Jesus is purer, Who makes the woeful heart to sing. Fairest the sunshine, fairer still the moonlight, And all the twinkling sorry host. Jesus shines brighter, Jesus shines purer, Than all the angels have gambled. On the last beautiful Savior, Lord of all the nations, Son of God and Son of man. Glory and honor, praise at oration, Now and forevermore be thine. Great singing. Let's go to page number 27. Page number 27. Let's sing the Old Rugged Cross. Page number 27. Let's sing that out on the first. On a hill far away stood an old rugged cross, The emblem of suffering and shame. And I love that old cross where the dearest invests, For a world of lost sinners was slain. So I'll cherish the old rugged cross, Till my trophies at last I lay down. I will cling to the old rugged cross, And exchange it someday for a crown. All right, well tonight we have Amaira coming for baptism. And Amaira is Ms. Christina Ortiz's granddaughter. And Amaira, have you accepted that the Lord Jesus Christ is your personal Savior? Yes. All right, Amaira, by your profession of faith, I baptize you, my sister, in the name of the Father, and of the Son, and of the Holy Ghost, buried in the likeness of His death, raised to walk in nearness of life. God bless you. All right, well thank you very much for being here tonight. We do want to just, of course, invite you to be back on Sunday morning and bring a guest and a visitor with you. And don't worry, I'm not going to preach. There's a reason why I preach this on a Wednesday night. And we'll deal with Zacchaeus on a Sunday morning. So you can bring your guests and we'll ease them into the Word of God. But if there's anything we can do for you, please let us know. And don't forget that tomorrow morning for the homeschool group, there's a PE class, so don't forget about that at 10 a.m. But Moses, would you mind dismissing us with a word of prayer? Let's close in on a word of prayer. Father God, thank you so much for this sermon, Lord. I pray that as we go home, we would remember that we don't live our lives for ourselves, Lord. We live our lives for you. I pray that you bless us, keep us safe, and I pray that you would bless our reunion on Saturday and Sunday. In your holy and precious name I pray, amen. Amen. Amen.