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.

 

[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?

 

[prism]

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

I think @Hazelelponi caught it in post #21...the difference between servant and son. I guess in all the passages where Jesus warns and threatens for not watching for His return, it pertains to servants, not sons?

 

[CrowCross]

I think @Hazelelponi caught it in post #21...the difference between servant and son. I guess in all the passages where Jesus warns and threatens for not watching for His return, it pertains to servants, not sons?

When Jesus said to watch for His return....was He also speaking to you?

 

[prism]

When Jesus said to watch for His return....was He also speaking to you?

I suppose that could apply for every time Jesus spoke.

 

[Josheb]

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'm not seeing any conflict. Imputation begins at conversion/regeneration. The old is gone and the new has come. That beginning takes a lifetime or, rather, what remains of one's lifetime (however long or short that may be) and is concluded with the transformation of the body of flesh into a spiritual body. Luke 12 is soteriological, not eschatological. The Master showed up at the tomb three days after Calvary.

The way to reconcile any perceived distinction between slave and servant (and son) is to understand the significance of bond service. A person who's debt had been purchased was free to go their own way once the debt was worked off. However, that same bond servant could voluntarily pledge his/her life in perpetuity to the one who'd previously purchased that debt. Going from enslavement to debt to voluntary servant was a marked change but it was not the end. The faithful servant of great character could be adopted as a son or daughter.

Matthew 12:1-16
For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. 2When he had agreed with the laborers for a denarius for the day, he sent them into his vineyard. 3And he went out about the [c]third hour and saw others standing idle in the marketplace; 4and to those he said, ‘You go into the vineyard also, and whatever is right, I will give you.’ And so they went. 5Again he went out about the sixth and the ninth hour, and did [e]the same thing. 6And about the [f]eleventh hour he went out and found others standing around; and he said to them, ‘Why have you been standing here idle all day long?’ 7They *said to him, ‘Because no one hired us.’ He *said to them, ‘You go into the vineyard too.’

8“Now when evening came, the owner of the vineyard *said to his foreman, ‘Call the laborers and pay them their wages, starting with the last group to the first.’ 9When those hired about the eleventh hour came, each one received a denarius. 10And so when those hired first came, they thought that they would receive more; but each of them also received a denarius. 11When they received it, they grumbled at the landowner, 12saying, ‘These who were hired last worked only one hour, and you have made them equal to us who have borne the burden of the day’s work and the scorching heat.’ 13But he answered and said to one of them, ‘Friend, I am doing you no wrong; did you not agree with me for a denarius? 14Take what is yours and go; but I want to give to this last person the same as to you. 15Is it not lawful for me to do what I want with what is my own? Or is your eye envious because I am generous?’ 16So the last shall be first, and the first, last.”​

Those laborers were likely indebted, indentured. Slaves to that debt until and unless someone provided the opportunity to work it off or redeem it.

1 Corinthians 6:19-20
Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God, and that you are not your own? For you have been bought for a price: therefore glorify God in your body.

None of us are our own. There are no autonomous, free-agents in the Bible. There are only slaves of sin or slaves of righteousness and the latter are no longer called slaves. As servants they are privileged by grace for adoption to be called the sons of God. We do not wait on an eschatolical event, despite that hope and expectation because he lives within us now.

That is the chief tension between the already not yet. It would not exist without the indwelling.