Reconciling Christ's Imminent Return and Its Consequences with the Imputation of Christ's Righteousness

[Hazelelponi]

How does one do that?
For Example, Reconcile...
Luke 12:42-48 NKJV
And the Lord said, "Who then is that faithful and wise steward, whom his master will make ruler over his household, to give them their portion of food in due season? [43] Blessed is that servant whom his master will find so doing when he comes. [44] Truly, I say to you that he will make him ruler over all that he has. [45] But if that servant says in his heart, 'My master is delaying his coming,' and begins to beat the male and female servants, and to eat and drink and be drunk, [46] the master of that servant will come on a day when he is not looking for him, and at an hour when he is not aware, and will cut him in two and appoint him his portion with the unbelievers. [47] And that servant who knew his master's will, and did not prepare himself or do according to his will, shall be beaten with many stripes. [48] But he who did not know, yet committed things deserving of stripes, shall be beaten with few. For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more.

with
Romans 4:4-5 NKJV
Now to him who works, the wages are not counted as grace but as debt. [5] But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness,

I suppose one can make the argument that in Luke they are servants and not sons. But does that hold water?

In Scripture, the terms "son" and "servant" aren't rigid, opposing categories—they often overlap in beautiful ways that reflect the richness of our covenant relationship with God. Think of Jesus: He's the eternal Son, yet Isaiah calls Him the Servant of the Lord (Isa. 42:1), and He humbled Himself as such (Phil. 2:7). Similarly, we believers are adopted as children of God (Rom. 8:16) while joyfully serving as bondservants of Christ (Rom. 1:1; Gal. 1:10). The key isn't a divide in status before God, but in how these roles highlight intimacy on one hand and obedience on the other.

A son revels in the Father's inheritance, secured through adoption and the unbreakable covenant bond (Gal. 4:4–7). A servant, meanwhile, embodies humble stewardship, accountability, and faithful duty to the Master (Matt. 25:14–30; Luke 17:10).

So when Jesus speaks of "servants" in Luke 12, it's not automatically a signal of exclusion from God's family—it's about the responsibilities entrusted in His kingdom, which is already at work among us yet awaiting full consummation. (And to your point about whether this "holds water" as servants-not-sons: No, it doesn't fully, because Scripture weaves them together; but the parable, as Peter probes in v. 41, applies broadly to urge watchfulness on all who profess to follow the Master.)

Let's walk through the exegesis of Luke 12:42–48, where Jesus urges watchfulness and stewardship amid the uncertainty of His return.

The faithful servant (vv. 42–44) diligently tends the household, aligning with the Master's will, and is rewarded with even greater trust. This echoes how true believers, justified by faith, bear fruit that endures, ultimately sharing in Christ's eternal reign as vindicated heirs (2 Tim. 2:12; Rev. 22:5)—a spiritual reality that begins now in the inaugurated kingdom.

Contrast that with the unfaithful servant (vv. 45–46), who exploits his position for self-indulgence and faces severe judgment: being "cut in two" and placed "with the unbelievers." This reveals he was never truly regenerate, only outwardly connected—like those Jesus warns in Matthew 7:21–23, whose profession lacked heart transformation.

Then come the degrees of accountability (vv. 47–48): greater knowledge brings stricter judgment for disobedience (cf. Jas. 3:1; Heb. 9:27). God's justice is perfect here—"to whom much is given, much will be required"—applying to both rewards for the faithful and punishments for the faithless.

How does line up with Romans 4:4–5, where Paul insists justification is by faith alone, not works? Perfectly, actually. The faithful servant isn't meriting salvation; his obedience springs from a justified heart, as good works designed by God (Eph. 2:8–10). The unfaithful one exposes his lack of saving faith—mere duty or association can't justify; it only condemns without Christ's righteousness imputed.

In essence, Romans 4 describes the ground of our acceptance: grace through faith, reckoning us righteous like Abraham. Luke 12 reveals the outworking: genuine faith produces persevering service, while its absence leads to exposure at the Master's return.

The expectancy of Christ's coming—whenever it breaks upon this age—spurs us who are justified to steward faithfully, not to earn our place, but because we've been grafted into it. Sons serve out of love; true servants are sons by grace. Only those robed in Christ's perfect obedience (Rom. 4:5) will stand ready when He returns to judge and renew all things.

 

[prism]

In Scripture, the terms "son" and "servant" aren't rigid, opposing categories—they often overlap in beautiful ways that reflect the richness of our covenant relationship with God. Think of Jesus: He's the eternal Son, yet Isaiah calls Him the Servant of the Lord (Isa. 42:1), and He humbled Himself as such (Phil. 2:7). Similarly, we believers are adopted as children of God (Rom. 8:16) while joyfully serving as bondservants of Christ (Rom. 1:1; Gal. 1:10). The key isn't a divide in status before God, but in how these roles highlight intimacy on one hand and obedience on the other.

A son revels in the Father's inheritance, secured through adoption and the unbreakable covenant bond (Gal. 4:4–7). A servant, meanwhile, embodies humble stewardship, accountability, and faithful duty to the Master (Matt. 25:14–30; Luke 17:10).

So when Jesus speaks of "servants" in Luke 12, it's not automatically a signal of exclusion from God's family—it's about the responsibilities entrusted in His kingdom, which is already at work among us yet awaiting full consummation. (And to your point about whether this "holds water" as servants-not-sons: No, it doesn't fully, because Scripture weaves them together; but the parable, as Peter probes in v. 41, applies broadly to urge watchfulness on all who profess to follow the Master.)

Let's walk through the exegesis of Luke 12:42–48, where Jesus urges watchfulness and stewardship amid the uncertainty of His return.

The faithful servant (vv. 42–44) diligently tends the household, aligning with the Master's will, and is rewarded with even greater trust. This echoes how true believers, justified by faith, bear fruit that endures, ultimately sharing in Christ's eternal reign as vindicated heirs (2 Tim. 2:12; Rev. 22:5)—a spiritual reality that begins now in the inaugurated kingdom.

Contrast that with the unfaithful servant (vv. 45–46), who exploits his position for self-indulgence and faces severe judgment: being "cut in two" and placed "with the unbelievers." This reveals he was never truly regenerate, only outwardly connected—like those Jesus warns in Matthew 7:21–23, whose profession lacked heart transformation.

Then come the degrees of accountability (vv. 47–48): greater knowledge brings stricter judgment for disobedience (cf. Jas. 3:1; Heb. 9:27). God's justice is perfect here—"to whom much is given, much will be required"—applying to both rewards for the faithful and punishments for the faithless.

How does line up with Romans 4:4–5, where Paul insists justification is by faith alone, not works? Perfectly, actually. The faithful servant isn't meriting salvation; his obedience springs from a justified heart, as good works designed by God (Eph. 2:8–10). The unfaithful one exposes his lack of saving faith—mere duty or association can't justify; it only condemns without Christ's righteousness imputed.

In essence, Romans 4 describes the ground of our acceptance: grace through faith, reckoning us righteous like Abraham. Luke 12 reveals the outworking: genuine faith produces persevering service, while its absence leads to exposure at the Master's return.

The expectancy of Christ's coming—whenever it breaks upon this age—spurs us who are justified to steward faithfully, not to earn our place, but because we've been grafted into it. Sons serve out of love; true servants are sons by grace. Only those robed in Christ's perfect obedience (Rom. 4:5) will stand ready when He returns to judge and renew all things.

Source?

 

[Hazelelponi]

Source?

Do you need links to the Bible verses? You can go to Bible Hub. I didn't take the time, the writing took long enough.

I just thought you might appreciate a real answer.

 

[prism]

Do you need links to the Bible verses? You can go to Bible Hub. I didn't take the time, the writing took long enough.

I just thought you might appreciate a real answer.

Sorry, but thanks for your interpretation of those verses.

 

[Hazelelponi]

...

 

[makesends]

How does one do that?
For Example, Reconcile...
Luke 12:42-48 NKJV
And the Lord said, "Who then is that faithful and wise steward, whom his master will make ruler over his household, to give them their portion of food in due season? [43] Blessed is that servant whom his master will find so doing when he comes. [44] Truly, I say to you that he will make him ruler over all that he has. [45] But if that servant says in his heart, 'My master is delaying his coming,' and begins to beat the male and female servants, and to eat and drink and be drunk, [46] the master of that servant will come on a day when he is not looking for him, and at an hour when he is not aware, and will cut him in two and appoint him his portion with the unbelievers. [47] And that servant who knew his master's will, and did not prepare himself or do according to his will, shall be beaten with many stripes. [48] But he who did not know, yet committed things deserving of stripes, shall be beaten with few. For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more.

with
Romans 4:4-5 NKJV
Now to him who works, the wages are not counted as grace but as debt. [5] But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness,

I suppose one can make the argument that in Luke they are servants and not sons. But does that hold water?

I don't see anything needing reconciled. Where is the problem? Can you put it in plain terms?