The Founding of Princeton Seminary

In every age, there had been a need to train new ministers of the gospel. There has been a need, as Paul told Timothy, to entrust the gospel to faithful men, who will be able to teach others also (2 Tim. 2:1-2). One important institution in this effort in the history of American Presbyterianism was Princeton Theological Seminary. For over a hundred years, it would be a bulwark of Presbyterian orthodoxy, sending forth pastors, theologians, and missionaries to America and beyond.

The Need for a Presbyterian Seminary

In the early 1800s, a need was discovered for a Presbyterian seminary. This need came from: 

1. The increase in population and churches, and the shortage of ministers to meet the need.

2. The decreasing percentage of college graduates going into the ministry from places like Yale College and Princeton College, with ministerial training at colleges becoming marginalized.

3. The apparent inability for training under individual ministers after a college education to keep up with demand.

The common practice had been for men to get a college education and then to do further private theological studies under a minister or professor. A seminary would basically continue this model, except that it would be more centralized with approved professors devoted to that work, with greater resources. The professors would continue to both teach and mentor their students. It was an institution devoted to training future ministers. After passing a final exam at the end of three years, students would receive a certificate from the board and professors “with which they shall be remitted to their several presbyteries, to be disposed of as such presbyteries shall direct.”

4. The lack of a institution for ministerial training committed to confessional Presbyterianism.

While Princeton College was heavily dominated by Presbyterians, it was not run by the Presbyterian church, nor did the professors commit to teach in accord with the Westminster Confession of Faith and Catechisms.

The Congregationalists provided generally like-minded theological education at places like Yale, but were not committed to Presbyterian distinctives and were looser in their commitment to the Westminster standards.

The Congregationalists had recently set an example by establishing Andover Seminary (1807) in reaction to Harvard College appointing a Unitarian as its professor of divinity. Princeton College was not that bad and was still run by Presbyterians, but there were doubts as to whether it could successfully ensure a steady stream of doctrinally orthodox and able ministers (its campus culture was not great in the first decade of the 1800s).

The Founding of Princeton Theological Seminary

These needs and reasons were discussed at the General Assembly and were the theme of some influential sermons at the General Assembly by Ashbel Green and Archibald Alexander. In 1809, an overture for the founding of a seminary was considered. The committee proposed three plans to send to the presbyteries: (1) one seminary centrally located, (2) two seminaries for the north and south, or (3) a seminary for each synod. In 1810, it was decided to establish one centrally located seminary for the denomination. In 1812, the General Assembly voted to locate the theological seminary at Princeton, NJ, elected its Board of Directors (21 ministers and 9 elders), and chose its first professor, Archibald Alexander. The seminary began that year in August, with three students, meeting in the professor's house. In October, Ashbel Green became president of Princeton College, seeking to renew it and work together with the seminary. Alexander and Green had both been pastors in Philadelphia before taking up these roles.

Archibald Alexander was soon joined by a second professor, Samuel Miller, and ten years after the seminary's founding they were joined by a third professor, Charles Hodge. These men would work well together and prove influential in American Presbyterian history. What follows is a brief summary of their lives. A good book on the history of "Old Princeton" is the two volume Princeton Seminary by David Calhoun. You can find the writings of these men online at Log College Press at these links:

Archibald Alexander (1772-1851)

Samuel Miller (1769-1850)

Charles Hodge (1797-1878)

Archibald Alexander

1736 - Archibald’s Scots-Irish grandfather arrived from northern Ireland.

1772 - Archibald Alexander was born outside Lexington, Virginia, in the Shenandoah Valley.

1774 - William Graham moved to Lexington as a pastor and school teacher.

1788 - Archibald becomes a private tutor near Fredericksburg, VA. Conversations with others there and Puritan books led to a spiritual awakening. While assurance came and went for a time, he later looked back at this time as the time of his conversion.

1789 - Archibald traveled with William Graham to Hampden-Sydney College and the revivals taking place in that region. After going through doubts and struggles about his spiritual state, he made his profession of faith by the end of the year.

1790 - Archibald began studying for the ministry under Graham at Liberty Hall (now called Washington and Lee University).

1791 - Archibald was sent (as a ruling elder) to the General Assembly and then licensed to preach.

1792 - He served as an itinerant preacher in Virginia. “In the next fifteen months, he preached 132 sermons, sometimes two hours or more in length. For three years he was continually traveling, often preaching to little groups of six or eight, and sometimes to large gatherings of hundreds” (Calhoun, Princeton Seminary, vol. 1).

1794 - He was ordained and became the pastor of several churches in southern Virginia.

1797 - In addition to his pastoral duties, he became the president of Hampden-Sydney College (at the age of 24).

1802 - He married Janetta Waddel, daughter of Rev. James Waddel.

1807 - He became the pastor of Pine Street Church (3rd Presbyterian) in Philadelphia.

1812 - He became the first professor of Princeton Theological Seminary in New Jersey.

1815 - He, along with his students, assisted in the revival at Princeton College under Ashbel Green.

1823 - He published his first book, Outlines of the Evidences of Christianity.

1851 - He died at home at age 79, having served as professor to the end. Having struggled with health in middle age, expecting an early death, he had a surprisingly active old age and long life.

Archibald and his wife had six sons and a daughter, including James Waddel Alexander (1804–1859), a professor and Presbyterian pastor in New York City; William Cowper Alexander (1806–1874), a lawyer and state senator; Joseph Addison Alexander (1809–1860), professor at Princeton Seminary and Bible commentator; and Samuel Davies Alexander (1819-1894), a Presbyterian pastor in New York City.

J.W. Alexander wrote a biography of his father and wrote this about his father's ways at home:

He was addicted to sacred music, and as both he and Mrs. Alexander were gifted with clear and pleasing voices, the hours of family intercourse were enlivened by many a psalm and sacred song … Nothing more characterized him than his fondness for communicating instruction, on every subject, even the most elementary, within his reach. It might be the alphabet, or Hebrew and Syriac grammar, or geometry and surveying, in which he was fully versed, or metaphysics; he was unwearied and delighted, if only he had willing learners; and he had the art of making every learner willing … Except in hours of devotion, his study was always free to his children, even the youngest; noise made no difference; their books and toys were on his floor; and two or three would be clambering upon him, while he was handling a folio or had the pen in his hand … Before dismissing the matter of family training, we ought to mention his constant and animated conversations with his children. It was his solace, at home and by the way. Without the slightest appearance of plan, but with an easy and spontaneous flow, he was, during some hours of every day, pouring forth a stream of useful information, on all subjects, but chiefly on religion. The whole wealth of his extended reading and observation seemed at one time or another to be distilled in these familiar interviews.

Samuel Miller

1710 - Samuel’s grandfather arrived from Scotland in Boston; he married a descendant of the Pilgrims. 

1769 - Samuel Miller was born in Dover, DE, the eighth child of Rev. John and Margaret Miller.

1788 - He made his profession of faith and began studies at the University of Philadelphia, having been homeschooled until then. He graduated the following year with “first honor.”

1789 - With encouragement from his parents and Rev. Ashbel Green, he began studying theology under his father.

1791 - Samuel was licensed to preach and studied under Charles Nisbet in Carlisle, PA.

1793 - Samuel was ordained and installed as an associate pastor for the unified Presbyterian congregations in New York City.

1801 - Samuel married Sarah Sargeant; they would be married 49 years and have ten children. (His grandson, Samuel Miller Breckinridge, was a ruling elder who died on the floor of the 1891 General Assembly arguing for the veto of the appointment of a liberal professor at Union Seminary.)  

1803 - He published A Brief Retrospect of the Eighteen Century, a two volume overview of the previous century expanded from a sermon he gave on January 1, 1800.

1807 - In response to aggressive polemics from northern Episcopalians, he wrote in defense of Presbyterian church government, Letters concerning the Constitution and Order of the Christian Ministry, as deduced from Scripture and Primitive Usage. A sequel followed in 1809 and he also began preaching and writing on the divine appointment, duties, and qualifications of ruling elders.

1813 - He was chosen by the General Assembly as the second professor for Princeton Seminary, the professor of Ecclesiastical History and Church Government. He and Archibald Alexander were quite different in many ways, but they worked together as friends until they died.

1827 - His book, Letters on Clerical Manners and Habits.

1831 - His book, The Warrant, Nature, and Duties of the Office of the Ruling Elder.

1835 - His book, Presbyterianism the Truly Primitive and Apostolical Constitution of the Church of Christ.

1837 - His book, Infant Baptism Scriptural and Reasonable: and Baptism by Sprinkling or Affusion, the Most Suitable or Edifying Mode.

1849 - His book, Thoughts on Public Prayer.

1850 - Samuel Miller died at home at the age of 80.

Charles Hodge

1730s - Charles’ Scots-Irish grandfather arrived from northern Ireland in Philadelphia.

1797 (Dec. 27) - Charles Hodge was born in Philadelphia to Hugh and Mary Hodge (Mary had moved there from Boston).

1798 - Charles’ father died from yellow fever, having fought against that disease as a doctor.

1812 - Mary moved with her two sons to Princeton, NJ for their education. Their pastor, Ashbel Green, moved at the same to from Philadelphia to become president of Princeton College.

1815 - While Charles had been believing and pious from a very early age, the outbreak of a revival at the college caused him to reevaluate his faith. Charles concluded that his faith was genuine and he publicly professed his faith on January 15, 1815, the beginning of a year of revival that would see one-third of the 105 students make professions of faith by April.

1816 - He entered Princeton Seminary. He graduated and and was licensed to preach in 1819 and was ordained in 1821.

1822 - He was elected Professor of Oriental and Biblical Literature at the seminary and married Sarah Bache, a godly, beautiful, and learned great-granddaughter of Benjamin Franklin. The two of them had been companions since they were around 14. They would have eight children.

1825 - He founded a journal, Biblical Repertory (renamed in 1837 as The Biblical Repertory and Princeton Review).

1827-1828 - Charles studied abroad in Germany to better engage the threat of Higher Criticism.

1835 - His book, Commentary on the Epistle to the Romans.

1840 - His book, The Constitutional History of the Presbyterian Church in the United States. His title changed to Professor of Exegetical and Didactic Theology.

1841 - His book, The Way of Life.

1849 - His dear wife Sarah died.

1852 - He married Mary Hunter Stockman, a widow and a friend of Sarah’s and the family.

1873 - His three volume, Systematic Theology was completed.

1874 - His book, What Is Darwinism?, in which he critiqued Darwinism.

1878 - He died at the age of 80, serving as professor until his death like his predecessors. He was succeeded by his son, Archibald Alexander Hodge. Another son, Caspar Wistar Hodge Sr., and a grandson, Caspar Wistar Hodge Jr., would also be professors at the seminary. His grandson Thomas L. Hodge was a founding member of the Orthodox Presbyterian Church in 1936. 

Revolutionary War Veterans Buried in St. Charles County, MO

Patriotism is a virtue, an extension of the command to honor father and mother. We are to gratefully honor our mother country, our patria. And as we are grateful for our country, it is good and right to gratefully remember those who placed their life on the line to preserve her liberties and secure her independence. Here are some of the veterans of the American War of Independence buried in St. Charles County, Missouri.

Jacob Zumwalt (O’Fallon)

Jacob Zumwalt was the son of German immigrants who had come from Strasbourg to Virginia. He fought and was wounded at the battle of Point Pleasant (1774) during Lord Dunmore’s War. He then served as a private in the Virginia Militia during the War for Independence. He and five brothers moved first to Kentucky and then to the Louisiana Territory (what became Missouri). He settled here in 1798. The territory was purchased by the USA in 1804. In 1807, the first Methodist Communion in the region was held at his house. His house would be used as a fort in the War of 1812. It has been reconstructed on its original site, which is now Fort Zumwalt Park.

Jacob Zumwalt - Find a Grave  

John Castlio (Wentzville)

John Castlio served during the War of Independence in the Virginia Militia under Capt. Benjamin Logan in Kentucky (Kentucky was then part of Virginia). He later moved with his family to what is now Missouri in 1806. The Castlio house, on the hill overlooking Dardenne Creek along present day Highway DD, was fortified during the War of 1812 and his son John was an early elder at Dardenne Presbyterian Church. His grave is on the property of Holt High School.

John Castlio - Find a Grave 

Warren Cottle (St. Charles)

Captain Warren Cottle was native of Massachusetts who moved to Vermont. There he served as a captain in the militia during the war. One account says that he “was Captain of the 4th Company Infantry in South Woodstock and was associated with the Vermont militia exploits of the well-known Allens of Vermont.” He later moved his family to this area when it was still Spanish territory. Some of his brothers settled near what became Troy, while he and his sons settled near Dardenne Creek. There he built a mill and there his grandson Lorenzo later founded the town of Cottleville.

Warren Cottle - Find a Grave 

John Pitman (Cottleville)

"John Pitman served during the Revolutionary War under George Rogers Clark and fought with Daniel Boone at the battle of Boonesborough. He served as St. Charles County representative to the Missouri Constitutional Convention for statehood, and served as first tobacco commissioner. He had come to St. Charles County with his family in 1811 from Kentucky following along the same trail as did Daniel Boone and his family. He died Jan. 1, 1839, at the age of 85." (MidRivers News Magazine) 

John Pitman - Find a Grave

Samuel Wells (O’Fallon)

Samuel Wells was born in Virginia in 1754. In 1775 he moved with his parents and nine younger siblings to Kentucky. In 1780 he served as a Lieutenant under Colonel George Rogers Clark. In 1781 he served as a Captain under Colonel John Floyd, saving the Colonel’s life at Floyd’s Defeat. During the war, his father was killed and his brother was taken prisoner. 

After the war Samuel served in Kentucky’s House of Representatives. During the War of 1812 he fought with distinction at Tippecanoe and became the Colonel of the 17th U.S. Infantry and then of the 11th Calvary Regiment. In 1817 he and his family moved to St. Charles County, Missouri. Their home was on what is now the Fred Weber quarry along Highway 70, and he owned 2,400 acres north and west of Peruque Creek. He died at home in 1830 and his grave is in O’Fallon, MO. You can find more on his history at this link. 

Samuel Wells on Find a Grave 

Joseph Baugh (Defiance)

Joseph Baugh (1758-1846) was born in Powhatan County, Virginia and was living there when the War for Independence began. During the years 1777-1781 he served six terms of militia service, each of them 2-3 months in length. On one of these he fought British troops under General Benedict Arnold and on several of these he was stationed in Williamsburg, VA. He was stationed there during the siege of Yorktown with troops whose job it was to supply the French army. During his service he saw Marquis de Lafayette, Baron Von Steuben, and General Washington.

After the war Joseph moved to Richmond, VA and then to Madison County, KY (near Berea, KY). In 1817 he moved to St. Charles County, MO with his wife and children. Joseph died there in 1846 at the age of 87.

His pension application from 1843 can be read at this link. 

Joseph Baugh - Find a Grave 

Zachariah Moore (Defiance)

Zachariah Moore was born  in Frederick County, Maryland in 1762. He enlisted in 1782 in the Fifth Maryland Volunteers and served as a sergeant. He moved to Missouri in 1810 and settled on Darst Bottom, along the Missouri River. He died there in what is now Defiance, MO on August 28, 1837. He was a farmer and a Baptist. One of his daughters married John Wilson Boone, a cousin twice removed of Daniel Boone.

Zechariah Moore - Find a Grave 

David Darst (Defiance)

David Darst was born in 1757 in the Shenandoah valley of Virginia to parents who had come from southwestern Germany. He first served in the 1st Independent Company of Dunmore County (VA) Militia. Then he served in Captain Henry Prather’s company under Colonel George Rogers Clark during the Illinois campaign of 1778-1779, which included the taking of Kaskaskia and the battle of Fort Vincennes. In 1780 he served in Clark’s campaign against the Shawnee.

David Darst moved to Kentucky in 1784 and married Rosetta Holman. Then in 1798, he moved with his wife and seven children to the area around modern-day Defiance, MO next to the Missouri River, which became known as “Darst Bottom.” David died in 1826.

One of David’s sons, Abraham, married a granddaughter of Daniel Boone (Tabitha Callaway) in 1810. Abraham and five of his sons fought for Texan independence in the 1830s. Another of David’s sons, Jacob, died in the defense of the Alamo.

David Darst - Find a Grave  

Louis Blanchette (St. Charles)

Louis Blanchette was a fur trader born in Quebec who became the founder of the city of St. Charles, settling there along the Missouri River in 1769. This was soon after the French lost their territory east of the Mississippi River to the British and had given the land west of the Mississippi to the Spanish. As a member of the St. Louis Militia Infantry Company, Blanchette fought at the Battle of St. Louis in 1780. While Spain was not formally allied with the USA, it had made common cause with the Americans by declaring war on the British and giving some assistance on the frontier. Thus, the British and their native allies attacked St. Louis, but were repulsed by the defenders. Blanchette went on to serve as a local commandant until his death in 1793.

Louis Blanchette - Find a Grave 

The Olivet Discourse (Matthew 24-25)

Matthew 24-25 records instruction that Jesus gave his disciples on the Mount of Olives. It is therefore traditionally known as the Olivet Discourse. Having pronounced woes upon the scribes and Pharisees (Matt. 23) and having prophesied the destruction of the temple (Matt. 24:1-2), he was asked a question by his disciples: "Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?" While the disciples conflated "these things" with his return and the end of the age, Jesus distinguished the destruction of the temple from his return at the end of the age, answering the first question in 24:4-35 and the second question in 24:36-25:46. You can read my series of articles on this passage at the links below:

Part 1: Do Not Be Alarmed (Matthew 24:1-14)

Part 2: The Desolation of Jerusalem (Matthew 24:15-35)

Part 3: But Concerning that Day and Hour (Matthew 24:36)

Part 4: The Day of Christ's Return (Matthew 24:36-51)

Part 5: The Parable of the Ten Virgins (Matthew 25:1-13) 

Part 6: The Parable of the Talents (Matthew 25:14-30)

Part 7: The Final Judgment (Matthew 25:31-46)

The Olivet Discourse (Part 7): The Final Judgment

At the end of the Olivet Discourse (Matthew 24-25), Jesus concludes his discussion of his second coming at the end of the age with a description of the final judgment. Having told several parables about how to live in expectation of his coming (24:45-25:30), he then tells his disciples what it will be like at his coming (25:31–46). He tells them that when he returns, he will judge all the nations.

Many of you are probably familiar with the Greek story of the Odyssey. In that story, King Odysseus comes to his home on Ithaca after having been away for twenty years. He first comes to his home disguised as a beggar. That way he can test the character of those in his household - his wife, his son, his servants, and the suitors of his wife who were abusing her hospitality. Once he learns what he needs to do, he reveals himself and slaughters the wicked and embraces the faithful.

Even before the time of the Odyssey, God had done something similar. He had sent angels in the form of men to Abraham and to Sodom to test their character. Sarah, Abraham, and Lot were shown to be godly and were blessed, while the men of Sodom were shown to be consumed by unnatural passions and were consumed by fire.

In this passage, Jesus teaches that he is currently testing the world, to see who are truly his disciples and who are not. He knows the hearts of men, just as God knew the hearts of Abraham and the men of Sodom, but to magnify his justice and grace he often tests the heart to see what deeds it produces. Their hearts are tested by how they treat his people.

The point made in this passage is that your eternal destiny depends on your relation to King Jesus, and that relation will be expressed and demonstrated by your treatment of his people.

1. There will be a final judgment presided over by Jesus the King.

Verses 31-33 set forth the final judgment of all by the Son of Man when he comes in all his glory. The three preceding parables had united the themes of return and judgment, and now it is presented without the form of a parable. 

Jesus had spoken of himself as "the Son of Man" who would ascend in glory to the Father's right hand in accordance with the vision of Daniel 7. The judgment of Jerusalem would be a sign of this coming, this exaltation in heaven. Now he teaches that this coming in power would culminate with his return for the final judgment. He will return as he ascended, in his glory and to exercise authority. As the angels told the disciples at his ascension, "This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven."

Upon his return, the Son of Man shall gather “all nations.” The judgment will be universal. You will all be there. Jesus shall be the judge on that day. He will be the shepherd and king. He shall separate all individuals into two groups.

What mere man could presume to claim such a thing? Indeed, what mere man could describe his coming as he has been doing throughout all the preceding parables? Who would claim that his arrival would signal the end of the age? Who would claim that he would be the king who would judge all people? Only one who is God could be capable of this great work.

And not only that, but Jesus goes on to say he will judge them on the basis of what they did or didn’t do to him. Clearly, Jesus did not present himself as a mere teacher and example. He presented himself as the King of the world, the Lord of the angels, the only source of salvation.

2. Jesus shall pronounce two sentences.

Compare the two sentences pronounced by the King (25:34-46):

• His right (honor) vs. his left (dishonor)
• Blessed vs. cursed
• Come vs. depart
• Jesus, angels, and saints vs. the devil and his angels
• Inherit the kingdom vs. the eternal fire
• Openly praised vs. openly condemned
• Eternal life vs. eternal punishment

How great the blessings! How horrible the curses! 

Some of the descriptions of hell in the Bible could seem to describe annihilation, but passages like this make it clear that not only is hell eternal, but the punishment undergone there is eternal. Just as some people go into "eternal life," some go into "eternal punishment" (25:46). As the parables point out, it is not a place where people cease to exist, but a place of weeping and the gnashing of teeth. It is a place where God’s holy and just wrath against sin shall be manifest, no longer held back. It is easy to underestimate these things in the present day, but things will be seen in their true light on that day. Jesus spoke of hell quite a bit in order to warn people ahead of time, so that you might heed the warning and appreciate the grace of God and embrace it.

Remember that any sacrifice or self-denial or mortification of a beloved sin that you undertake as a disciple of Christ is worth it. Better to make these sacrifices than for your whole body to be cast into hell. Remember that any persecution or suffering endured for his sake is worth it. “And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell” (Matt. 10:28).

Remember the glorious end that awaits those who have followed the Lord Jesus. Even though you deserve eternal punishment, he has secured the gift of eternal life for sinners by his death and resurrection. Hold fast to him and live in this hope.

3. The righteous will be distinguished by their deeds of mercy to the saints.

King Jesus distinguishes those who are blessed by their deeds of mercy and love to the saints. Such deeds he counts as deeds done unto him. He had, as it were, come to them through his disciples, testing them. What he lists is not an exhaustive list of good works, but we should still heed the examples he gives:

• I was hungry and you gave me food
• I was thirsty and you gave me drink
• I was a stranger and you welcomed me
• I was naked and you clothed me
• I was sick and you visited me
• I was in prison and you came to me

These are deeds of mercy, expressing love towards the needy. Jesus had taught his disciples to be merciful, just as the Father is merciful and as he is merciful. He said, “Blessed are the merciful, for they shall receive mercy” (Matt. 5:7). He warned that those who refused to forgive others would not be forgiven. He exhorted you to lay up treasures in heaven and to be generous toward the needs of others, for their sake and God's glory rather than for the praise of man.

They are good deeds toward Christ’s brothers. Christ identifies with and esteems his disciples, even the “least” of “these my brothers.” Jesus had already made this point in his ministry. In Matthew 10:41-42, he said to his disciples, 

Whoever receives you receives me, and whoever receives me receives him who sent me. The one who receives a prophet because he is a prophet will receive a prophet’s reward, and the one who receives a righteous person because he is a righteous person will receive a righteous person’s reward. And whoever gives one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he will by no means lose his reward.

In Matthew 18:5-6, after telling his disciples to humble themselves like children, he said, “Whoever receives one such child in my name receives me…” Then he warned against despising one of “these little ones.” In Matthew 23:34-35, he said judgement would come upon Jerusalem because of the way it would treat those whom he would send to it. 

Those without the gospel will still be judged justly for their sins. But in view here are particularly those who encountered Christ’s disciples. This anticipates the fact that his disciples will go out into all the nations. Did they embrace the gospel and manifest love toward his disciples, or did they fail to bear fruit?

Notice that the commission or omission of good works identifies people as Christ’s disciples or not. It is not enough to merely refrain from bad things. You are called to exercise love. As David Dickson observes, “Love to Christ’s people, and real deeds of charity, especially manifesting that love, are true marks of faith in Christ, and of election to eternal life, as here appears.”

The apostles picked up on this truth. James wrote that pure religion involves visiting orphans and widows in their affliction, and that a faith is dead which is unaccompanied by works like clothing and feeding the brother or sister in need. He used the example of Rahab’s hospitality to the spies. John wrote, “if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him?” (1 John 3:17). The author of Hebrews warned his audience about apostasy, but then said that he felt sure of better things in their case, things that belong to salvation, adding “For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do” (Heb. 6:10, see also Heb. 13:1–3). Likewise, Paul exhorted the Galatians, “let us not grow weary of doing good, for in due season we will reap, if we do not give up. So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith” (6:9–10).

It should be a great spur unto such deeds to remember that as you showed love to the least of Christ's brothers, you showed it to Christ himself. He reckons such deeds as done to himself. He takes it personally. If you love Christ, then love his people, even the least of them. 

As good as these deeds are, they do not merit what Jesus bestows, nor do they atone for sin. The blessing is an inheritance for his disciples, purchased by his redemptive work, not earned by their works. As John Chrysostom said, “while the one [group is] punished justly, the others are crowned by grace. For though they had done ten thousand things, the munificence were of grace, that in return for services so small and cheap, such a heaven, and a kingdom, and so great honor, should be given them.”

That last day will not be a day of shame for believers, but a day of honor. As we see here, Christ will praise his disciples for their good deeds. He will acknowledge them, he will acquit them on the basis of his righteousness, and he will praise their loving service and good deeds, welcoming them into their blessed inheritance.

Conclusion

Your eternal destiny depends on your relation to King Jesus, and that relation will be expressed and demonstrated by your treatment of his people. Receive the Lord Jesus now, and show your love for him by your love and mercy to his disciples. For what you do to them, you do to the King.

The Olivet Discourse (Part 6): The Parable of the Talents

In Matthew 25:14-30, Jesus tells a parable in which a man entrusted his property to his servants. To one he gave five talents, to another he gave two talents, and to another he gave one talent. When the man returned, the first two servants had doubled the talents, while the third servant only gave back was he had been given. The man praised and rewarded the first two servants, while he condemned the third servant, took away his talent, and cast him into the outer darkness. 

In many of the parables, the kingdom of heaven is portrayed as a place of labor - a vineyard, a field, a household. Christ’s disciples do not only receive salvation, but they become servants of the Lord Jesus. It is as if they have reentered Eden by the grace of God and are called again to work and keep the garden, being fruitful, multiplying, and extending the borders of the garden. We are in the kingdom on different terms, by Christ through faith not by our perfect obedience, but like Adam and Eve we are given an active role in the kingdom on earth. We are not God’s pets. We are his vice-regents, entrusted with responsibility. We have been saved unto this end, and we demonstrate our faith by walking in a manner worthy of this calling.

Jesus has entrusted you with his property that you might engage in business with it. His disciples are not to sit around doing nothing, but are servants charged with responsibility. The church is the household of God, and historically households have been productive units, like companies. We are servants entrusted with our master’s property that we might make it profitable. The church is not like a sponge that just soaks in the water, but like a plant which receives water and produces things with it. And this applies to each of you individually - you each have a charge, a responsibility, a calling in the service of the Lord. The Lord Jesus has blessed you that you might bear fruit. Therefore, use the present time to serve the Lord as faithful stewards of his blessings, that you might receive his commendation at his return.

1. The Lord has equipped and charged his disciples to “engage in business” until he returns.

In verses 14-15, Jesus describes himself as a master going on a long journey and entrusting his property to his servants. He would ascend to heaven, equipping and charing his disciples to fulfill their duties in the earthly administration of his kingdom.

Notice that the servants did not receive equal talents, but were entrusted with different amounts based on their ability. Like a good manager, the Lord distributes various responsibilities to his servants with wisdom.

A “talent” was a large sum of money. A denarius was about a day’s wage, and a talent was 6,000 denarii, about 20 years of labor. In other words, these servants were entrusted with substantial capital for profitable business. Even the servant with one talent was given a great responsibility. Just as the master called them and entrusted them with these talents until he returned, so Jesus calls his disciples and equips them and charges them to work until he returns.

Therefore, use the present time to serve the Lord as faithful stewards of his blessings. Do not envy others for the ways God has blessed and given responsibilities to them. Each disciple has his or her own role. Each one is just as much a servant of the Lord as the other. What matters is not what you have been given, but how faithful you are with what you have been given. The first servant was given more, but he was also expected to produce more. Diligence is required of everyone. “Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more” (Luke 12:48).  

God’s word gives directions for his household’s management and how each one should serve him. His word not only directs you how to use Christ’s blessings, but it is itself a treasure Christ has entrusted to his church (1 Tim. 3:15, 2 Tim. 1:13-14). Each member is responsible to preserve it, maintain its doctrine, and make it fruitful. He gave us the sacred oracles that they would be received and believed, that they would dwell among us richly (Col. 3:16ff). Those who profitably use God's word with understanding will grow in wisdom, while those who do not will loose even what they have (Matt. 13:10-13).

2. Some disciples serve the Lord in accord with their calling, while others neglect this responsibility.

Verses 16-18 describe how two of the servants went and expanded the wealth of the household by engaging in business with their capital, while one servant went and buried his capital to hide it.

Likewise, some disciples go and extend the kingdom of Christ by serving him with what they have received, while others do not make use of his blessings. May you be one of those who use the present time to serve the Lord as faithful stewards of his blessings.

To “make a profit” with God’s blessings, remember the ends he has in blessing you: to renew you according to his image, to extend his glory and reign on earth, to make you a blessing to others. So direct your use of his blessings to these ends: your personal sanctification, God’s glory and reign on earth, the good of others, and the good of Christ’s household, the gathering and edifying of the saints (Matt. 5:13-16, Gal. 6:9-10). 

As 1 Corinthians 7 and Colossians 3-4 teaches, serve the Lord where you are, occupying your station as service to Christ. Begin where you are, and if you have a lawful opportunity for a better use of your abilities, use it. In any case, it is not just church officers who serve the Lord. Every believer in his or her calling serves the Lord. You multiply your talents as you manifest faithfulness to the Lord in your earthly work, letting your light shine in every corner of this dark world.

Again, do not grow discouraged if the results of your service are not spectacular compared to others. One servant made two more talents and the other made five, being given different talents to begin with. Both were good and faithful servants. Likewise, the seeds in good soil bore different amount of produce, some a hundredfold, some sixty, some thirty. The main point is that a good servant is an active servant, a producer not only a consumer of blessing, a fruitful rather than a dead plant. Be encouraged with what inward grace you see, and seek to continually double it.

3. When the Lord returns, he will commend and reward good and faithful servants.

Verses 19-23 describe how the master returned and praised the faithful servants, giving them more. 

He returned “after a long time.” The time between Christ's first and second comings was not going to be short. Christ's disciples have need of endurance and perseverance as they serve the Lord. 

But thought he is gone for a long time, yet the master will indeed come and settle accounts. This refers to the final judgment at Christ's second coming (notice that they are the same event). 

On that day, the good works of believers will be revealed and praised. The Lord’s response to both diligent servants was, “Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.” True disciples will be commended by the Lord Jesus and will enter into his joy and prosperity, receiving their eternal inheritance.

Notice how these great sums of money formerly entrusted to them are described as “a little.” His present blessings are tremendous, but they are “little” compared to the glory that awaits.

Now, how can we be described as good and faithful servants? Does this passage teach salvation by works?

First, this parable does not portray all people and ask whether they have sinned or not. As in many of these parables, it portrays the disciples of Christ and asks whether they are genuine or not. Their relationship to the Lord Jesus is what saves them, and their works demonstrate that relationship.

Second, believing Christians can be described as good and faithful servants not because they are flawless, but because they have been born again (so that they have the ability to do good) and they have been clothed with Christ’s righteousness (so that every sin is covered and your person and your sincere good works are accepted by God through Christ).

Third, in the parable, the servants’ work did not earn their reward. They were servants who did what they were supposed to do (Luke 17:7-10). The master was not obligated to set them over much. Both the talents and the reward are graciously given by a generous master. The Lord rewards us not on the basis of our merit, but on the basis of his grace. As Colossians 3:24 says, we receive the inheritance as our reward. The basis for this reward is found in Christ’s redemptive work which has secured it as an inheritance for those who believe in him.

Therefore, use the present time to serve the Lord as faithful stewards of his blessings. However much you may be derided or persecuted for your faithfulness here, know that you shall by no means loose your reward. You serve the Lord Christ, and he will not forget you. 

However much you may need to sacrifice and strive, it will be worth it to have followed Jesus. It can be difficult to serve the Lord, to subdue the flesh, to resist the world and the devil, to hold fast to the truth. But it will be worth it to hear him say, “well done, good and faithful servant.”

Keep this future coming in mind as you find motivation to faithfully serve the Lord. Work in hope. His triumph will be your triumph, his joy shall be your joy, his prosperity will be your prosperity.

4. When the Lord returns, he will rebuke and punish wicked and slothful servants.

Verses 24-30 describe the judgment of the slothful servant. The slothful servant immediately bursts into excuses even before he gives back his talent. He pleads fear. He personifies Proverbs 22:13, “The sluggard says, ‘There is a lion outside! I shall be killed in the streets!’” 

The excuses of slothful disciples will fall flat on that day, just this excuse falls flat. Even if the master had been a hard master, the servant could have invested the money with the bankers. As David Dickson says, “Let a man deceive himself now as he list, and please himself with pretenses as he will, all excuses shall be retorted [turned back] and made matter of his condemnation, and the unfaithful servant shall be cast into hell.” Regardless of his excuse, he had been slothful and negligent.

His slothfulness and his excuse were evidences that he had lacked faith in Christ and love for Christ. Faith in Christ motivates a person to follow Christ, to trustingly act upon his instructions. Love for Christ spurs a person to faithfully serve him. But a person without faith and love will shrivel up under difficulty. Whatever privileges he has will remain unfruitful and will be taken away.

Therefore, use the present time to serve the Lord as faithful stewards of his blessings. Take heed of this warning and turn away from the ways of this unprofitable servant. Cast away slothfulness. Be careful not to excuse your negligence. As Romans 12:11 says, “Do not be slothful in zeal, be fervent in spirit, serve the Lord.”

Do not fear the Lord in such a way as to avoid him and his service. Fear him with godly reverence, but not with timid fright. Supplant that timidity with faith and love. His yoke is easy and his burden is light. Jesus judges those who refuse to serve him, but he is gentle and forgiving to those who come to him and receive his yoke. 

Conclusion

The Lord Jesus has blessed you that you might bear fruit. He has equipped you and charged you to engage in business until he comes. You are not called to be idle, but to be active, serving the Lord. Therefore, go out from here to serve the Lord as faithful stewards of his blessings, that you might receive his commendation at his return.

The Olivet Discourse (Part 5): The Parable of the Ten Virgins

The Parable of the Wise and Foolish Virgins (1822) by William Blake

It would be a dreadful thing to be unprepared on judgment day. The door to the kingdom of heaven will be shut, and there will be no reopening of that door. What happens in this short life of yours has eternal consequences. With the parable of the ten virgins (Matthew 25:1-13), Jesus warned his disciples of the danger of being left out and exhorted them to be watchful and prepared for that day. “The prudent sees danger and hides himself, but the simple go on and suffer for it” (Prov. 27:12).

He said the kingdom of heaven will be like ten virgins who took their lamps and went to meet the bridegroom. Five of them wisely brought enough oil, while five foolishly did not. They all fell asleep as the coming of the bridegroom was delayed. When he came, only the wise virgins had enough oil to light their lamps. They entered the wedding hall with the bridegroom, while the foolish virgins went to get more oil and were unable to enter the wedding hall when they returned.

The bridegroom is Christ. The ten virgins are the visible church. The arrival of the bridegroom is the second coming, which has not come as soon as some have expected. Their sleep refers to death, and their waking refers to the resurrection. Some go in with Jesus into eternal glory, while others are not recognized and are shut out.

The foolish virgins were not prepared and their lights went out for lack of oil. The wise virgins were prepared and their light was sustained by their supply of oil. Similar to the seed in rocky soil and the house on the sand, these torches without extra oil were temporary responses to the gospel without proper foundation, unable to endure testing.

Therefore, be prepared. To be watchful does not mean literally be awake - they all slept - but to be prepared. What does it mean to be prepared? What is the oil? It is true conversion, a living and fruitful union with Christ by faith. Compare the lamp with oil to the seed in good soil (those who understand the word and bear fruit), and the wise man who built on the rock (those who hear his words and do them). Jesus had described their righteous living as their light in chapter 5 and he had warned them that it must exceed that of the scribes and Pharisees, being rooted in the heart and not merely for the praise of man. As David Dickson comments,

As among the virgins in the parable, so in the visible Church, only those are wise who with the outward lamps of open profession labour to be furnished inwardly with the saving graces of the Holy Spirit: namely, faith working by love, and repentance mortifying their sinful lusts, that in newness of life they may glorify God. But whoso are destitute of inward grace in their heart, they are foolish: for the lamps of their outward profession without oil serve to no purpose when matters come to a trial.

1. You will be tested.

The ten virgins represent the visible church, the society of those who profess the true religion and their children. They have gathered to meet the bridegroom, but some are wise and some are foolish. Not all will inherit the kingdom - some are prepared, and others are not.

His delay tests us. Temptations and opposition test if your faith is sound and permanent. It is a momentary excitement? Is it kept up merely for the praise of man? If so, it will fade away. But if it is a true conversion of heart and mind to follow Christ, with faith in his mercy, then time and trials will ultimately strengthen it.

The trials of this delay help prepare you for the final test of judgment day. They expose false security and teach you to exercise a lively faith, to dig deeper, to grow further, to make your calling and election sure. The final test will come on the day of judgment, when the truth will be revealed. 

True faith endures both tests. It endures throughout this life to the end, and it holds up to examination on the final day. For its strength and resources come from the unlimited supply of the Spirit of God working through the word of God transforming you into the image of God.

So be prepared, for you will be tested. Continue to grow in the grace and knowledge of the Lord Jesus, that you might endure in it to the end. Bring the oil of inward grace with your lamps, that your light might shine eternally.

2. You will not have time to prepare at his coming.

When the call came at midnight, the destinies of the virgins were already set in stone. It was too late for the foolish virgins to get more oil. Though they doubtless ran as fast as they could to buy more, they were too late to welcome the bridegroom. They should have brought more oil at the beginning, or at least before they fell asleep.

Now is the time to prepare, before you sleep. Your spiritual condition at death determines your destiny at his coming. The wise virgins prepared beforehand. They fell asleep, but with more oil in store. When they woke, they were ready.

So be prepared, while you have time. Be prudent and do not procrastinate. Repent, for the kingdom of heaven is at hand. If you are unsure of your spiritual condition, attend to that matter. If you are young and think you will become serious about God when you get older, wait no longer. Receive the Lord Jesus, and from him receive the oil for your lamps.

3. You will need to provide your own oil.

When the call came at midnight, the wise virgins were not able to share their oil with the foolish virgins. It was every woman for herself. Likewise, at the coming of the Lord, it will be each of you for yourself. It will not help you to have godly friends and family on that day. The question will be whether you have prepared yourself for that day. David Dickson comments,   

As in the parable the wise could not help the foolish, nor the foolish hurt the wise, so the society of the hypocrites with the godly in the visible Church shall not be prejudicial to the sound Christians in the day of God’s judgment; not yet the society of the godly avail the hypocrites, among whom they have lived, but every man shall be judged according to that which is within him.

So prepare yourself. You can certainly help each other now, encouraging each other to follow the Lord Jesus. But you cannot be saved for another. Nor can you be saved by relying on others to prepare for you. As Paul says in Galatians 6, “let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. For each will have to bear his own load” (Gal. 6:4–5).

4. You will be greatly undone at his coming if you are not prepared.

These foolish virgins expected to enjoy a feast, to accompany the bridegroom into the feast in honor and joy. But in a moment, they realized their error and frantically ran to find oil. But when they returned, the door was firmly shut. They cried, “Lord, Lord, open to us.” But the bridegroom responds, “Truly, I say to you, I do not know you.” They are disowned. They are unable to enter. Their hopes are dashed.

Likewise, Jesus will disown and reject those who claim his name but do not follow him. As he warned in Matthew 7:21-23, 

Not everyone who says to me, "Lord, Lord," will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, "Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?" And then will I declare to them, "I never knew you; depart from me, you workers of lawlessness."

The stakes are high. Guilt, shame, rejection, exclusion, despair - these are what will be experienced by those who have not prepared for Christ’s coming. The Lord whom they had claimed will himself pronounce and execute the judgment. So be prepared, lest that day be one of rejection and despair.

5. You will be greatly blessed at his coming if you are prepared.

Christ’s coming is our blessed hope. As the beginning of this parable indicates, it is central to our identity as Christ’s church. We are waiting to greet him. It will be the beginning of the great feast, on a higher level than anything we have experienced. We desire to greet him and to be always with him in his perfected kingdom.

In 1 Thessalonians 4, Paul describes that day in terms quite similar to this parable. 

• In addressing whether the dead shall participate in the blessings of that day, Paul describes deceased saints like the wise virgins in this parable - those who have "fallen asleep." But Jesus shall wake them and bring them with him when he returns, just as the bridegroom woke and brought the virgins with him as he entered the wedding feast.

• Paul speaks of Christ’s coming being accompanied with a cry of command and the voice of an archangel and with the sound of the trumpet of God, just as the virgins are summoned at midnight by the cry, “Here is the bridegroom! Come out to meet him!” In both cases, the voice wakes all those who had "fallen asleep" and summons his people to greet him.

• Paul uses the same word for “meet” that is used in the parable (ἀπάντησις). Paul says those who are in Christ shall go up to “meet” him in the air on his way down from heaven, just as the virgins went out to “meet” the bridegroom to escort him into the hall. The other use of this word in the NT is to describe how Christians from Rome went out to meet Paul to accompany him back to Rome. As Strong’s Concordance says, the word is “seemingly almost technical for the reception of a newly arrived official.” A very similar word is use to describe how the crowds came out of Jerusalem to meet Jesus, accompanying him into the city with joy. 

• Paul writes that having greeted Jesus, “we will always be with the Lord,” just as the five wise virgins who greeted Jesus went into the wedding feast with the bridegroom, unlike the five foolish virgins who were unprepared and unable to enter.

• Then he says, “Therefore encourage one another with these words.” So also, this parable is a solemn warning, but it is also a word of comfort and encouragement. The Lord will come. Though he delays, yet he shall come. And when he comes, it will be a day of joy and fulfillment for those who are ready for him.

If you are prepared, you shall enter with him and not be shut out. You will be filled with joy rather than terror. You will receive honor rather than shame. You will be openly recognized and welcomed by the Lord Jesus. 

Conclusion

Therefore, prepare yourself for that day. Seek the strength that God supplies, drawing life from Christ by faith. Be diligent in your use of the means he has appointed. Grow in the grace and knowledge of the Lord Jesus Christ. For if you abide in him, you will never run dry. Your lamp have an abundant supply and will shine bright on that day when the Lord comes to be glorified with all his saints. 

The Olivet Discourse (Part 4): The Day of Christ's Return

From Matthew 24:36 to the end of chapter 25, Jesus answers the second part of the apostles' question, "what will be the sign of your coming and of the end of the age?" He answers it in the following way: 

24:36-44 - Introduction to the second coming
24:45-51 - The parable of the two servants
25:1-13 - The parable of the ten virgins
25:14-30 - The parable of the talents
25:31-46 - A description of the final judgment

Today I will cover Matthew 24:36–51. In all three of these parables, there is a theme of delay, of a longer wait than expected. In the first parable, the wicked servant misuses this delay to abuse his position. In the next parable, the bridegroom’s arrival is delayed, so ten virgins fall asleep. The wise virgins prepare for a longer wait before they sleep. In the next parable, the master goes off to a far country and after a long time returns. 

It was natural for his disciples to expect an immediate consummation. That was what many people expected from the Messiah’s first coming. When Jesus prophesied the destruction of the temple, the disciples figured that such a dramatic event must be connected with his coming and the end of the age. But Jesus prepared them and all the church to continue to live in expectation of his coming, even though the time be longer than expected. They would need to stay awake.

In other words, Jesus is teaching you to not be like the Israelites, who went astray as soon as Moses stayed on the mountain longer than expected. Just because his coming did not happen right away does not mean it will not happen. This apparent delay is not an excuse to be negligent. For when the end comes, it will have consequences for everyone who has ever lived. Jesus wants his disciples to serve him faithfully and to endure to the end. Jesus will return, and you do not know when. So serve him with faithfulness and endurance.

1. We do not know the day and hour of Christ’s coming and the end of the age.

“But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.” (Matthew 24:36)

As I argued in my previous post, this verse signals a change of topic to the second part of their question, regarding his coming (parousia) and the end of the age.

Regarding “these things” (24:34, Jerusalem’s desolation), Jesus knew when it would happen and gave both the timing (in that generation) and several signs, including one in particular that would indicate when it would be imminent (the abomination of desolation). But with regard to “that day and hour” (24:36) no one knew when it would take place, not even the angels or the Son, only the Father. The Father kept to himself the timing of the day and hour of Christ’s return and the end of the age.

How did even the Son not know? There is mystery here in the interaction of Christ’s two natures, but we know as a human he grew in knowledge. At this point, before his exaltation, he did not know this, at least according to his human nature and his messianic office. He did not need to reveal it to his disciples.

We are told in general terms things that happen between Christ’s first and second comings. In fact, the disciples knew that Jesus would not come back before the desolation of Jerusalem. They knew that the parables of the spread of the kingdom would need to be fulfilled before he returned. The duty of watchfulness in this passage is not incompatible with believing that there are prophecies to be fulfilled before his return. But while they had some clues as to when the coming would not be, they were given no signs of when his coming would be. They were given no timing, no sign, no calculations, only the certainty that it would come in the end. That was the important thing. 

Therefore, do not try to calculate the time of Christ’s return, and do not pay attention to those who do. God has revealed to us those things which are needful and helpful to know, and he has not revealed to us the time of Christ’s return.

Jesus wanted his disciples to look for the signs of Jerusalem’s fall, but not for signs of his return. The disciples could escape the fall of Jerusalem, but you will not be able to escape his second coming, nor will you want to.

Instead, Jesus wants you to hope for his return and to live your life in expectation of that day, whenever it happens. It has the same significance to every generation of Christians, for whenever it happens, we will all be there. Now is the day of salvation. Now is the time to escape the judgment which is to come.

2. It will be a day and hour that will suddenly divide mankind.

In verses 37-44, Jesus expands on what that day will be like and how to live in preparation for it. The second coming of Jesus will interrupt daily life, dividing those who intermingled in society.

Jesus compares his coming (parousia) to the day of Noah (Matt. 24:37-39). His coming is the day of the final judgment for all, the living and the dead. 

Not that his coming is similar in all respects to the days of Noah. Verses 38-39 specify in what they they are similar. It will be similar in the fact that normal life continued until that day came without warning. The only warning was God’s word, telling Noah it would come. It did not come immediately, but when it came, it came suddenly. Those who were judged were caught by surprise and swept away. The only ones left were the ones who had trusted God’s word, built the ark, and entered it, despite no earthly indication that such a drastic judgment was coming.

Like Noah’s flood, Christ’s coming will make a division: one will be taken and one left (Matt. 24:40-41). Some people use this reference to one being taken and one left to support a rapture of believers, with unbelievers being “left behind” for tribulation. But consider a few things:

1. The tribulation earlier in the chapter referred to tribulation in Judea which culminated in the destruction of the temple in AD 70. There is no tribulation mentioned after this taking and leaving. This taking and leaving occurs on that day and hour of Christ’s coming and the end of the age. In the Bible, the second coming of Christ, the end of the age, the resurrection, and the final judgment are all the same event.

2. It is not immediately clear whether the person who is taken or the person who is left is saved. What is clear that one of them is saved while the other is not. Their destinies are different.

3. It becomes more clear who is who when the immediate context is examined. Christ’s coming is compared to the flood, and in the flood, the wicked were the ones swept away (v. 39) while Noah and his family inherited the new earth.

4. Look more broadly at the context of Matthew. In the interpretation of the parable of the wheat and the weeds, it is the lawbreakers who are gathered "out of his kingdom" and thrown into the fiery furnace while the righteous remain in the kingdom (13:41-43). As Jesus said in chapter 5, the meek will inherit the earth (Matt. 5:5).

So when it says one will be taken and the other left, the one taken is taken away to judgment, while the one left is left to inherit the perfected kingdom. The main point is that mankind will be separated on that day. Jesus will come and judge the living and the dead. Those who worked in the same field, who ground at the same mill, who were partners in things of this life, will be separated on the basis of their relation to Jesus Christ. Did they repent and follow him, or did they ignore him?

Therefore, stay awake, like a man prepared for a thief in the night (Matt. 24:42-44). Staying awake is a metaphor for being prepared, casting off the works of darkness and false security, and following the Lord. Again, now is the time to prepare for that final day. 

Do not be soothed into apathy by the regularity of life, but live in light of the coming day. Do not be like the scoffers recounted in 2 Peter who say, “Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.” They deliberately overlook creation and the flood. Judgment day is coming.

Make that coming day a delight by being ready. Repent and follow Jesus, placing your faith in him. Confess him before men. In this way, you might look with hopeful expectation for that day, a day on which you will be openly acknowledged and acquitted and blessed. 

3. The parable of the two servants

What does readiness look like? It does not look like sitting at the window, looking at the clouds. It does not mean giving up on long term projects and expectations. It means being like the wise and faithful servant who fulfills his calling and serves his Master.

In verses 45-51, Jesus tells the parable of the two servants. The wise and faithful servant is found fulfilling his calling. He is rewarded with a greater position. But the wicked servant abuses his position when his master delays, beats his fellow servants and eats and drinks with drunkards. He is caught in the act, cut into pieces, and put with the hypocrites in a place of weeping and gnashing of teeth.

In Luke’s gospel, this parable is part of a more extended parable, with this part portraying the apostles in particular, with their greater responsibilities in the church as stewards of the house, to manage and feed (12:35-48). This is how the ministers and elders of the church are described in the New Testament (Titus 1:7, 1 Cor. 4:1-2, 1 Tim. 3:4-5, 2 Tim. 2:24). In fact, the faithful and wise servant seems similar to the “scribe who has been trained for the kingdom of heaven” in Matthew 13 who is compared to “a master of a house, who brings out of his treasure what is new and what is old” (Matt. 13:51-52). Having understood the gospel, they were to bring out of the treasury of Scripture the teachings of the old and new testaments provide for the household of faith.

The officers of Christ’s church must be wise and faithful in fulfilling their charge in Jesus’ house. They must use their position to manage the household well, giving each their food at the proper time. Ministers of the gospel are to feed Christ's sheep, teaching, encouraging, admonishing, administering word, sacrament, and discipline, for edification and maturity. They must not use their position to treat others harshly, to serve themselves, or to live without self-control and encourage others to do so. They must remember that Jesus cares for his house and loves his servants. 

This parable also had a broad application to every Christian. Everyone is called to be a wise and faithful servant in God’s kingdom. Through the mediation of Christ, God is pleased to accept and reward sincere service from Christ's disciples. Walk in a manner worthy of the calling to which you have been called. Promote the well-being of the household of God and your fellow servants. Blessed are those who have followed Jesus to the end. They will inherit the kingdom of heaven. Cursed are those hypocrites who do not. They will suffer God’s wrath and be cast into hell, a place of agony and exclusion.

Conclusion

Jesus will return, and you do not know when. So serve him with faithfulness and endurance. The one who endures to the end will be saved. Keep that day and hour of Christ’s return before you. It is your blessed hope, a day of glory. Live in expectation of it. Be ready for it, faithfully serving the Lord until he comes.

The Olivet Discourse (Part 3): But Concerning that Day and Hour

In Matthew 23, Jesus tells the the scribes and Pharisees that because of their hypocrisy, unbelief, and consistent persecution of God’s messengers and saints, God’s judgment would be poured out on that generation. In Matthew 24:1-3, the disciples ask about the timing of this judgment and the destruction of the temple, although they conflated it with Christ's coming at the end of the age.

Jesus answers their question and gives a clear indication of the timing. From verse 4 to 35 he prophesies concerning the events that would take place in that generation in connection with the desolation of Jerusalem (see here and here). In verse 36 he begins to speak of the end of the age and distinguishes it from the destruction of Jerusalem and he gives no timing or sign for that day. Here are several reasons to take 24:36 as the point where Jesus shifts from the fall of Jerusalem to his second coming at the end of the age.

1. “But concerning…” (24:36) is a phrase used in the New Testament to indicate a change of subject or to move on to a different question. This is the case in Matthew 22:31, six times in 1 Corinthians, and twice in 1 Thessalonians. Reviewing these occurrences, commentator R.T. France writes, “In each case peri de is the rhetorical formula for a new beginning. The analogy with 1 Corinthians indicates that here the phrase marks the transition from the first of the two questions asked in v. 3 to the second.”

2. 24:34 makes a fitting conclusion to his instructions regarding the desolation of Jerusalem. In it he says that “these things” which he had described up to that point would happen before that generation passed away (compare this with the similar expression used in 23:36).

3. The disciples had asked about “the end of the age,” which is a phrase that always refers to the final judgment and consummation. It is used in the parable of the wheat and weeds for the harvest when the kingdom will be purified of all causes of sin and lawbreakers (Matt. 13:39-40). It is used in the parable of the net for when those gathered by the kingdom will be sorted by the angels (Matt. 13:49). It is also used in the Great Commission, “I am with you always, to the end of the age” (Matt. 28:20). So Jesus begins to speak of this final event after he was done describing the events of that generation.

4. Jesus refers to “that day.” He had already spoken of a particular day throughout his ministry: the day of judgment, a universal judgment, when he would judge (Matt. 7:22, 10:15, 11:22, 24, 36). His parables had taught that this would occur at the end of the age. Thus, it makes sense for him to refer to his coming and the end of the age with the phrase “that day and hour.”

5. While he had spoken of the coming (erchomai) of the Son of Man in heaven (24:30) as occurring in that generation - a reference to his ascension and reign at the Father’s right hand - he did not speak of his “parousia,” the word for “coming” in their question (24:3), until verse 36, except to say in verse 27 that it will be unlike the appearances of false Christs during the fall of Jerusalem.

6. While he gave clear timing and signs for the desolation of Jerusalem, he did not have knowledge (with respect to his humanity) concerning "that day and hour," and so does not indicate its timing or signs. There is some mystery here, but this further serves to indicate a shift at verse 36.

The Olivet Discourse (Part 2): The Desolation of Jerusalem

In this series on the Olivet Discourse (Matthew 24-25), we come to Matthew 24:15-35. Jesus spoke these words on the Mount of Olives, two days before he was crucified. While he would rise from the dead, the disciples would go through a similar experience, being opposed by the chief priests and elders, beaten, and most of them eventually killed for their faith. Jesus instructs them ahead of time by this prophecy, teaching them not only what to expect, but also that he is in control. He and his disciples would be vindicated and delivered, but those who persisted in hostility and their temple, though they would seem impressive for a time, would be destroyed.

The main point of this passage is that the desolation of Jerusalem in the first century would be a sign that the Son of Man had been enthroned in heaven and would powerfully gather his elect from all the earth into his kingdom.

In the previous chapter, Jesus had told the scribes and Pharisees that because of their hypocrisy, unbelief, and consistent persecution of God’s messengers and saints, God’s judgment would be poured out on that generation in particular (Matt. 23:36). In Matthew 24:1-3, the disciples had asked about the timing of this judgment and the destruction of the temple, although they conflated it with the end of the age. Jesus then answered their question, and gives a clear indication of the timing in 24:34, repeating the same phase found in 23:36. From verse 4 to 34 he prophesies concerning the events that would take place in that generation. In verse 36 he begins to speak of the end of the age and distinguishes it from the destruction of Jerusalem and gives no timing or sign for that day.

Verse 15 - The Abomination of Desolation

While Jesus had described things which would take place in their lifetime which were not signs of imminent judgment (Matt. 24:4-14), now he gives them such a sign, a sign which will require them to take immediate action to avoid the impending judgment.

The “abomination of desolation” or a similar phrase is found in Daniel 8, 9, 11, 12. Most of these passages were prophecies of what Antiochus Epiphanes (c. 215 BC–164 BC) would do when he conquered Jerusalem with Gentile armies and desecrated the temple (Dan. 8, 11-12). This therefore was a model of what the disciples should expect. Daniel also wrote of the abomination of desolation in Daniel 9, how that after the Christ’s first coming in the final of the "seventy weeks," the abomination of desolation would come and the city and sanctuary would be destroyed.

Luke 21:20 makes clear that this would be fulfilled when the armies came to attack Jerusalem, the holy place. Writing to a Gentile audience, Luke interprets the Old Testament phrase: “But when you see Jerusalem surrounded by armies, then know that its desolation has come near” (Luke 21:20). The standards of the army were objects of idolatrous worship. Thus, they were an abomination that brought desolation.

Verses 16-20 - The Flight to the Mountains

When the Roman armies came to Jerusalem, many Jews fled into the city, but the Christians knew to flee away from it (Matt. 24:16). This direction was similar to Jeremiah’s exhortation to leave Jerusalem when the Babylonians came.

At the end of AD 66, the Roman army made its first attempt on Jerusalem and then retreated. Josephus (a 1st century Jewish historian) records that after it left, some people ran away from Jerusalem. After that, those in charge of the city took greater measures to keep people from deserting. Eusebius (an early Christian historian) tells of how Christians fled away from Jerusalem to Pella, on the other side of the Jordan River, outside of Judea.

Those who did not take the opportunity to flee were trapped and unable to leave later. Quick decisive action was needed, as when a person leaves a burning house - don't get your stuff, just leave (Matt. 24:17-18). This applied to all "Judea," as the Romans came to suppress the rebellion in the region.

Verses 19-20 mention winter, sabbath, and those pregnant or nursing since flight from Judea would have been difficult in winter, on a Sabbath (e.g. less assistance from Jews), or for those pregnant or nursing.

Verses 21-22 - Great Tribulation

"For then there will be great tribulation..." (Matt. 24:21). This refers to the Jewish-Roman War (AD 66–74) and the siege of Jerusalem (AD 70). Some think this phrase cannot refer to these events because worse things have happened. But this is not meant to be pressed too literally (how could a local tribulation "in Judea" be greater than the flood? greater than the final judgment?). Instead, it fits the idea that this was the judgment that had been building from the death of Abel which would be poured out on that generation (Matt. 23:35-36).

It was indeed a remarkable and horrendous tribulation. There was war throughout Judea. There were uprisings against the Jews in cities across the empire. The Romans armies closed in on Jerusalem. In the spring of 70 AD, Jews swarmed into Jerusalem, for protection and for the Passover. Over a million of them were there. Titus began his siege. With so many inside, they soon began to suffer from famine and disease. They also fought each other. Factions fought for control of the city and people fought each other for food. Some tortured others to force them to reveal the location of food. Some resorted to cannibalism. They also desperately fought the Romans. Those who fled were crucified by the Romans in sight of the city. After 5 months, the Romans finally triumphed and spread slaughter and fire throughout the city. In the end, Josephus estimates 1.1 million Jews died. The remaining 97,000 went into captivity, to slavery, or to be killed in the arena.

Verses 23-28 - False Christs

False messiahs and prophets abounded as Judea moved into rebellion. The Jewish historian Josephus records that there were “a great number of false prophets” during the siege. They prophesied that the Jews would be victorious and told people to not desert. He recounts one false prophet who told the people to “get upon the temple, and that there they should receive miraculous signs of their deliverance.” 6,000 of the people followed his directions and came into the cloisters of the temple, and there they were caught by the Romans and perished in a fire (The War of the Jews, 6.5.2).

The disciples were told not to follow the false prophets into the wilderness (as some did) or into the city (as some did) (Matt. 24:26). Christ’s coming (parousia) would be unmistakable when it happened. He distinguishes his parousia from the chaotic events of that day. He would not come to save Jerusalem.

In verse 28, Jesus seems to compare Jerusalem to a corpse. "Wherever the corpse is, there the vultures will gather" (Matt. 24:28). In other words, it's dead meat, do not expect its deliverance. As with a corpse, the bird would gather to feast on it. “Vultures” can also be translated “eagles” (as in a similar phrase in Job 39:30). So this reference would be especially fitting for a Roman army which carried the emblem of the Roman eagle.

Verse 29 - The Powers of the Heavens

“Immediately after the tribulation of those days...” The horrendous siege of Jerusalem would result in verses 29-30. In these verses, Jesus gets to the destruction of the city and temple itself.

Some think that this description of the sun, moon, and stars being darkened or falling can only mean the end of the world. But this language is commonly used in Scripture to refer to historical judgments. The disciples would have heard this and recognized it as prophetic language referring to the fall of a nation and its rulers. The sun, moon, and stars, being appointed to rule the day and night, often represented earthly and spiritual powers (e.g. Is. 24:21).

"The oracle concerning Babylon" in Isaiah 13 that prophesied its conquest by the Medes said, "For the stars of the heavens and their constellation will not give their light; the sun will be dark at its rising, and the moon will not shed its light.” (Isaiah 13:10)

Isaiah 14:12-15 says the Israelites will taunt the king of Babylon by comparing him to a fallen star.

Isaiah 34:4, a prophecy of God’s judgment on Edom, says “All the host of heaven shall rot away, and the skies roll up like a scroll. All their host shall fall…”

Ezekiel 32:7-8, in a prophecy of Pharaoh’s defeat by Babylon, says, “When I blot you out, I will cover the heavens and make their stars dark; I will cover the sun with a cloud, and the moon shall not give its light. All the bright lights of heaven will I make dark over you, and put darkness on your land, declares the Lord GOD.”

The desolation of Judea would shake the powers of the heavens. It would be “lights out” for Jerusalem. What power would do this desolating and shaking? The power of the Son of Man, “who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him” (1 Peter 3:22).

Additionally, there were in fact reports of signs in the heavens during that time. Josephus says during the siege “there was a star resembling a sword, which stood over the city, and a comet, that continued a whole year” (The War of the Jews, 6.5.3). And before the siege, he says chariots and troops were seen in the clouds.

Verse 30 - The Sign of the Son of Man in Heaven

"Then will appear in heaven the sign of the Son of Man..." (Matt. 24:30). This can be translated, and is better translated, "the sign of the Son of Man in heaven." Then, at the end of this tribulation, would appear the sign that Christ reigns in heaven. What was the sign? The fulfillment of his prophecy, the desolation of the temple and vindication of him and his people.

The "tribes of the earth" refers to the people of Israel. That is the references of the phrase in Zechariah 12, and the word "earth" can also mean "land."

They would then "see the Son of Man coming on the clouds of heaven with power and great glory." This "coming" was not a coming down to earth but a coming up to glory in heaven, as in Daniel 7. This desolation would be a visible manifestation of Christ's exaltation. The Greek word used here is not the word used particularly for his second coming (parousia) used in verses 3, 27, 37, 39, but is the more general word for coming or going (erchomai). Three other times in Matthew (10:23, 16:28, 26:64), it is said that Christ's coming (erchomai) would happen within that generation. Just a day or two after this discourse, Jesus told the high priest and council, "But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven" (Matthew 26:64). 

Verse 31 - The Gathering of the Elect

"And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other" (Matt. 24:31). These are not necessarily spiritual “angels” but can be human “messengers” (the Greek word can be translated either way). The reference to a "loud trumpet call" alludes to the trumpets used in the year of Jubilee and to the gathering of the lost among the nations in Isaiah 27:13. 

In this case, this is a reference to preachers of the gospel, messengers of Christ, sent out by the exalted Christ to gather his elect from one end of heaven to the other. Compare this with the parable of the wedding feast (Matt. 22:1-14) - after bringing down judgment upon the rebellious city, the king sends out his servants to invite as many as they find, and these servants gathered all they found into the wedding hall (while the collection is mixed, it is through this means that the elect are brought into the kingdom). This work is ongoing in this age as the gospel gathers the elect into the kingdom. 

Verse 32-33 - A Parable of the Fig Tree

These verses do not mean that when you see this fig tree, which is Israel, reborn, then Christ’s return is imminent. It is not a continuation of the earlier parable of the fig tree (Matt. 21), but an analogy using the way trees work. The analogy is not particular to a fig tree, since in Luke 21:29, the analogy used is "the fig tree, and all the trees."

Its meaning is when the disciple see these things (the events just described, the "leaves"), then it is near. The ESV uses the pronoun "he," but it can also be translated as "it." This could refer to the prophesied judgment, to Christ (as the one bringing the judgment), or to Christ's reign. Luke helpfully clarifies in his parallel passage. "So also, when you see these things taking place, you know that the kingdom of God is near" (Luke 21:31). This is not a reference to the return of Christ, but to the coming of God's kingdom in this age.

Verse 34-35 - Certainty and Timing 

Jesus repeats the phrase from Matthew 23:36. "Truly, I say to you, this generation will not pass away until all these things take place" (24:34). He summarizes his answer to the question concerning "these things" - the destruction of Jerusalem and the temple. It would happen during “this generation,” the generation which had rejected John and would crucify Christ and persecute his apostles.

Verse 35 does not mean that heaven and earth would pass away during that generation, but is an expression meaning that his words were more certain and fixed than heaven and earth.

Application

Christ’s words are certain and sure. His prophecy came to pass. He is a true prophet, not a madman or deceiver. He was right about the desolation of Jerusalem, and he is also right in the other prophecies he made, such as the advance of his kingdom and his second coming.

Christ reigns in heaven, and he exercises this authority by pouring out judgment, protecting and vindicating his people, and powering gathering his elect from all the earth. These things demonstrate his enthronement in heaven. The risen Christ has reigned from heaven ever since his ascension. These things are what we can expect from him. All authority has been given him.

Do not be led astray by false christs and false prophets. Do not get caught up in foolish rebellions and suffer for the folly and apostasy of others. See that you are not deceived.

Do not seek a return to the old covenant ceremonies. Do not hope for a rebuilding of the temple and the resumption of sacrifices. But rather, be grateful for receiving a kingdom that cannot be shaken.

Heed the example we find in the desolation of Jerusalem. This is what happens when a people persists in apostasy and hostility to Christ and his people. As Christ left the temple and destroyed it and the city around it, so he can do when a church departs from him. If God did not spare the natural branches when they fell away into unbelief, neither will he spare Gentiles if they do the same.

Revere the Lord Jesus. Rejoice with trembling. He is a powerful king. Submit to him, lest he be angry and you perish in the way. He is a compassionate Savior who wept at the sight of Jerusalem and would have gathered Jerusalem’s people under his protection, but he also a mighty King who will tread the winepress of the fury of the wrath of God the Almighty. Blessed are all that take refuge in him.

Look to the future with endurance and hope. The future belongs to Christ’s church, for he is powerful to vindicate, deliver, and bless you and your efforts. The future does not belong to hypocrites and tyrants. Promote the gospel, make disciples, and extend the reign of Christ, in your life and the world. Gather with the elect, answering the trumpet call of the gospel, and edify one another. Do so that you all might be the salt of the earth and the light of the world, an outpost of the kingdom of heaven.

Conclusion

The desolation of Jerusalem in the first century is a sign that Jesus Christ has been enthroned in heaven and is currently gathering his elect from all the earth into his kingdom. The Lord reigns! Let the earth rejoice, let the many coastlands be glad! Let the peoples tremble and take refuge in him.