Thomas Gataker on Seeking a Good Wife

Thomas Gataker (1574-1654) was a Puritan minister in the Church of England and a member of the Westminster Assembly. In 1623, he published two wedding sermons, one of which was entitled, "A Wife In Deed" and based on Proverbs 18:22, "He that findeth a Wife, findeth Good; and obtaineth Favour of God." You can read the sermon at this link. In contains many quotable portions. For example, he wrote,

There is much want of comfort then in Solitude; much Comfort in Society. But there is no Society more near, more entire, more needful, more kindly, more delightful, more comfortable, more constant, more continual, than the Society of Man and Wife; the main Root, Source and Original of all other Societies: Which of all others therefore Man is naturally most inclined unto…

He said that a good wife is 

The best Companion in Wealth;
The fittest and readiest Assistant in Work;
The greatest Comfort in Crosses and griefs;
The only warrantable and comfortable Means of Issue and posterity;
A singular and sovereign Remedy ordained by God against Incontinency;
And the greatest Grace and Honour, that can be, to him that hath her.

The portion I particularly want to share in this post is what he said about seeking a good wife. (In all of these quotes I modernize the spelling, but keep original capitalization and italics. I am also not including the marginal references, which you can find in the original.) He wrote, 

But how may a man come by such a Wife, as is here spoken of? may some say: such a one as shall be a means of so much good to him that hath her?

She must be sought; saith Solomon. For finding implieth seeking. And He that seeketh, findeth; saith our Saviour. We must not think, because Solomon elsewhere saith, that Houses and inheritance are of the Fathers, but a good Wife is of God; that therefore no industry is to be used on our part, but that men should lie still, or sit them down, expecting that God should drop Wives down out of the clouds for them, as Towns were said to come into Timotheus his toils, while he slept. No; unless we seek, we are not like to find. And if by seeking we may find, if after much search made, we may light on such an one, we are well.

Such a Wife then must be sought.

And so sent Abraham his Servant to seek a Wife for his Son Isaac. So Naomi telleth Ruth her Daughter in Law, that she will seek out some fit match for her.

There is good Reason to seek such an one in two Respects:

First in regard of the Rarity, the Difficulty. Because such are not easily found. Where may we find such a Man? saith Pharaoh of Joseph, implying that such an other as he could very hardly be found. And, Where may a Man find such a Woman? saith Solomon. As he saith elsewhere of a faithful Friend; Many men will boast, each one of his honesty; but where shall a man find a Friend truly Faithful; one that indeed deserveth that name? So many Women may promise great matters of themselves, or others undertake for them: But it is no easy matter, for all that, to find out a good Wife, one that answereth the Name she beareth. Many Priests, and yet Few Priests too; saith one of the Ancients: many in Name, but few in effect. So many Women, and few Wives, may one well say; few such, among many, as Solomon here entreateth of. Good Wives are rare Creatures, as well as trusty Friends are. And though I dare not say of them, as Elihu of an able Pastor, Solomon of a Wise Man, and some other of a true Friend; One such of a thousand. Yet may I well and safely say, that as well here as else-where, The greater Part exceedeth the better: there is more drossy matter than pure metal; more pebbles than pearls. As the Cynic sometime sought for a Man in a multitude of Men: so may such a Wife as Solomon here speaketh of, be sought, yea and scarce found sometime, among a multitude of Women.

Secondly, In regard of the worth and dignity. It is well worth a man's labour. He need not think much of his search, if he have good success in it. As the difficulty of finding requireth it; so the dignity of the thing sought requiteth it. It is no wisdom indeed to seek after toys and trifles, matters of no moment, that will not recompense a man's pains, when without much difficulty they cannot be had. But a worthy Woman is a matter of worth. She is well worthy the seeking. She is a greater blessing than either House or Inheritance: and her price is above Pearls. And if there be so much seeking generally on all hands after the one, much more may there justly be as much after the other.

But how must she be sought then?

I answer: First by due and diligent consideration of, and careful search and inquiry into the nature, quality, and disposition, and into the life, courses and conversation, of the party motioned or affected for Marriage: whether she be so qualified as a Wife ought to be, and as is fit for one to be that should be thy Wife. For fitness in special, as well as goodness in general, is one main ground of the good and benefit that a Wife is to bring to him, whom she is matched unto.

Secondly, by using the help and taking the advice of Friends. A course especially to be embraced and entertained of those that are themselves unexperienced, or that are yet under the power of others. So did Jacob herein follow his Father Isaac's advice; contrary to the practice of his Brother Esau. And Ruth was content to be ruled by her Mother in Law Naomi, though having not the power over her of a natural Parent.

Thirdly, by seeking unto those that are the Parents or Governors of such as they affect or desire, being yet under the power of such. So did Abraham's Servant deal with the Friends of Rebekah. And Shechem (though he had been before indeed too forward) with the Brethren of Dinah, and with her Father Jacob, by his Father Hamor; the very light of Nature leading and directing them thereunto.

Fourthly and principally by Prayer to God. As did Abraham's Servant, when he was sent to seek a Wife for his young Master: And as Isaac did when he dismissed his Son Jacob with Instructions and charge what course to take concerning a Wife.

For (and so pass we to the next Point) God is the principal Donor here. He that will find a Wife, saith Solomon, must obtain her of God. And, House and inheritance are of the Fathers; but a prudent Wife is of God. From God therefore it is that a Good Wife must be had. 

Reformed and Presbyterian

We recently concluded a series on denominational traditions during our midweek study. I plan to begin a series of blog posts using my notes from that series. I begin with our own denominational tradition: Reformed and Presbyterian. 

History

During the 16th century Reformation in the Western church, the Protestants gradually formed into two groups: Lutheran and Reformed. The Reformed churches include the Continental Reformed churches (Swiss Reformed, German Reformed, Dutch Reformed, French Reformed (Huguenot), and Hungarian Reformed) and the British Reformed churches. Among the British Reformed churches, the Presbyterians represent the mainstream of the Reformed tradition. The Anglican (Church of England) and Congregationalist churches are basically Reformed, but since they differ from most other Reformed churches on things like church government, they will be covered as their own denominational traditions. Often "Reformed" is used to refer to all these churches (or at least Continental Reformed and Presbyterian churches), but in some contexts "Reformed" refers to the Continental Reformed churches in particular.

The distinction between Lutheran and Reformed became noticeable at the Colloquy of Marburg in 1529. There the Reformed theologians like Ulrich Zwingli and Martin Bucer were able to agree with Lutheran theologians like Philip Melanchthon and Martin Luther on many things, but not on the manner of Christ's presence in the Lord's Supper. Bucer continued to strive for Lutheran-Reformed unity, but this distinction would be formalized by latter doctrinal statements like the Lutheran Formula of Concord in 1577 (referring to concord among Lutherans). Meanwhile, it was not guaranteed that the Reformed churches, spread throughout various countries and territories, would be united. But this unity was formed and established in the 1500s. One example of this is the Consensus of Zurich in 1549 between Heinrich Bullinger and John Calvin on the Lord's Supper.

The Reformed churches adopted various confessions of faith and catechisms, but these expressed the same Reformed theology. Swiss Reformed churches adopted the Second Helvetic Confession of Faith (1566). The French Reformed churches adopted the Gallic (French) Confession of Faith (1559). The Hungarian Reformed churches adopted the Heidelberg Catechism and Second Helvetic Confession in 1567. Both German and Dutch Reformed churches came to adopt the “Three Forms of Unity”: the Belgic Confession (1561), the Heidelberg Catechism (1562), and the Canons of Dort (1619). The Canons of Dort were produced by the Synod of Dort, held in 1618-1619 to address the Arminian controversy.

The Church of England broke from Rome in the 1530s, became more Reformed in the reign of Edward VI (1547 to 1553), became Roman Catholic again under Queen Mary, and then mostly Reformed again in 1558 under Queen Elizabeth, adopting the 39 Articles (1571), yet retaining government by bishops and the Book of Common Prayer, so that the Puritans within that church sought greater reforms.

In 1560, Scotland adopted the Scots Confession of Faith, written by John Knox and five other men named John. The Book of Discipline (1560) defined the kirk’s presbyterian government (this was expanded in a second book in 1578). The Book of Order (1556) brought the Genevan liturgy to Scotland. The King's Confession, which became the core of the Scottish National Covenant, was signed in 1580.

The Westminster Assembly met in the 1640s. It consisted of 119 ministers of the word representing all the counties of England and Wales, along with 30 representatives from the English parliament. After the Solemn League and Covenant was made in 1643, commissioners sent by the Scottish church and parliament joined the assembly to advise it. The Westminster Assembly produced for the churches of the three kingdoms (England, Scotland, and Ireland): the Directory for the Public Worship of God, the Form of Presbyterial Church Government, the Confession of Faith, and the Shorter and Larger Catechisms (all these documents, and many of the other doctrinal statements mentioned above, can be found here). Nevertheless, the Church of England returned to its older forms after the Restoration in 1660, tolerating dissenters.

The first Presbytery was held in America in 1706, organized by Francis Makemie. It was helpful that the work of the Westminster Assembly had produced uniform standards for like-minded believers from England, Scotland, and Ireland, allowing them to form churches together. American Presbyterianism grew in America, especially in the Middle and Southern colonies, with close relations with the Congregationalists in New England. It formed the General Assembly of the Presbyterian Church in the USA in 1789 with a version of the Westminster Confession and Catechism slightly modified on church-state relations. French Reformed immigrants usually joined Presbyterian or Anglican churches. Dutch Reformed churches were first organized in New York, and German Reformed churches were first organized in Pennsylvania, with later waves of immigrants in the 1800s. 

Today in America, there are a number of Presbyterian denominations (OPC, PCA, EPC, PC(USA), RPCNA, ARPC), as well as denominations with Dutch Reformed roots (URCNA, CRC, RCA) and German Reformed roots (RCUS, UCC). The PC(USA), RCA, and UCC are liberal mainline denominations, the EPC and CRC are moderate confessional denominations in which the ordination of women ministers and elders is allowed, and the rest are conservative confessional churches that are members of the North American Presbyterian and Reformed Council (NAPARC). You can learn more about American Presbyterian history here and here.

Reformed and Presbyterian churches sent many missionaries around the world. It seems there are now more Presbyterians in Mexico than there are in the USA, more Presbyterians in Brazil than there are in Scotland, and more Presbyterians in South Korea than there are in all these other four countries combined. The OPC maintains ties with many likeminded Presbyterian and Reformed denominations across the world. 

Distinctives

Presbyterianism is best defined by the Westminster Confession of Faith and Catechisms. Together with the Three Forms of Unity, they express a summary of Reformed Theology. Much of what we believe and practice is shared by other Christians. Here are a few distinctive positions or emphases: 

Covenant Theology

• The covenantal unity of Old and New Testaments (Gen. 1-3, Luke 1, Gal. 3, Col. 2). They are united in the unfolding of one covenant of grace following man's fall, administered differently before Christ (the old covenant) and after Christ (the new covenant). For more on covenant theology, see here and here. 
• The implications for the sacraments (Rom. 4:11, Gen. 17:7, 10, 1 Cor. 11:25, Gal. 3:27-29). The sacraments are covenant signs and seals, united with the word, to be used with faith. Infant baptism also follows from covenant theology. The pattern in both the old and new administrations is to include the children of believers.

God’s Sovereignty

• in history: his eternal decrees and his works of creation and providence (Eph. 1:11)
• in salvation: predestination, effectual calling, the “five points of Calvinism” (John 6, 10)
• in ethics: sufficiency of Scripture, Christ over all, and the abiding authority of the moral law over all, useful to convict us of sin, to curb wickedness, and to direct the believer in godly living (1 Tim. 3:16, Matt. 5:17-20) 

Church Government by “Presbyters” 

• The equality of ministers of the word (no higher office except for Christ the head).
• Elders of the people (ruling elders), who also share in the governing of the church.
• Unity of the visible church, with higher governing assemblies for larger regions.
• Deacons for the ministry of mercy and care for the needy.
• See Acts 6:2-4; 14:23; 15; Eph. 4:10; 1 Cor. 12:28; 1 Tim. 5:17.

Worship Regulated by Scripture

• The "regulative principle": God may be worshipped only as he has prescribed in Scripture (Lev. 10:1-3). We need warrant from Scripture for our worship, not only a lack of prohibition, since it is God’s worship (we are not to presume what pleases him). 
• That said, “there are some circumstances concerning the worship of God … common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed” (WCF 1.6). Those general rules of the word include “Let all things be done unto edifying” and “Let all things be done decently and in order” (1 Cor. 14:26, 40)

American Presbyterian History

Last year I gave a series of lessons on American Presbyterian History, which you can find at this link. I have also adapted some of this material as posts here on this blog. To make it easy to find them, here are links to these posts on American Presbyterian history: 

Francis Makemie (1658-1708): Presbyterian Missionary to America

Presbyterians and the American War of Independence

The Founding of Princeton Seminary

19th Century Presbyterians and Abortion

A Christian Nation? - American Presbyterians (1850-1950)

19th Century American Presbyterian Missionaries

Presbyterians, Creation Days, and Evolution

A History of the Orthodox Presbyterian Church

Presbyterian Reunions and Divisions of the 20th Century

The 21st Century: American Presbyterian Churches Today

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.