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.