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(Parallel to Mat_24:43-51.)
a. Luk_12:35-48
Very fittingly does the admonition to watchfulness join in with the admonition given in the previous verses to confidence and freedom from care. It is true they could be free from anxiety as to whether it was the Father’s good pleasure to give them His kingdom (Luk_12:32), but they could only inherit if they expected, watching and working, the coming of the Lord. It is true that the now-following admonition alludes to the parable of the Ten Virgins (De Wette), but it contains, nevertheless, a number of peculiar traits which cause the method, as well as the blessing, of Christian watchfulness, to appear in an entirely new light. As well the form as the substance of the now-following parable in Luke is far more complete than the manner in which Matthew, Luk_24:42-51, has rendered it.
Your lights burning.—Two qualities of the servant who is to receive his returning Lord in fitting wise. The long garments of the Orientals had to be girt up if they were not to hinder them in walking and waiting. See Wetstein, ad loc. Comp. 1Pe_1:13, perhaps a reminiscence of this saying. Even so must the light be kindled when the Lord was about to return in the middle of the night. By the first image it is the activity, by the second the watchfulness, of the faithful servant which is especially indicated.
Luk_12:36. When He shall return from the wedding.—A trait of the parable somewhat deviating from the common form of the conception, according to which the heavenly ãÜìïé begin only after the Parusia of the Son of Man. See, e. g., Mat_25:1-13. Here the Messiah is represented as He, surrounded of course by guests and friends, celebrates His wedding in heaven, and now, after the wedding banquet is ended, returns to His dwelling, and crowns His faithful servants with honor and joy. That these after His return continue to celebrate the wedding with Him, is here not said. It is now, perhaps, considered as ended. (Otherwise Bengel, Stier.) The servants, however, who have faithfully awaited their Lord when celebrating the wedding, are now refreshed by Him with another feast, prepared in their honor, at which He appears, not as Bridegroom, but as servant. It is, of course, understood that it would be exceedingly forced to press dogmatically every trait of the parabolic representation, and that we must only have respect to the tertium comparationis.
Open immediately.—Because they have nothing to hide, and have not fallen asleep. “Vult suos esse expeditos.” Bengel.
Luk_12:37. Blessed are those servants.—By different images the blessedness of the faithful is now portrayed. First stage: The Lord will cause the momentary separation, which had hitherto been between them, to close, and will kindly approach nearer ( ðáñåëèþí ). Second stage: He girds His garment on, in order now, on His side also, to serve them. How literally the Saviour has fulfilled this feature of His picture appears from Joh_13:4. Third stage: He causes them to take their place at table, and sets before them His most exquisite viands. It is needless here to understand the viands which had been brought from the wedding-feast, or had been sent to His dwelling. (Kuinoel.) To this is added again, as a fourth feature, Luk_12:44, that the servants, to whom hitherto only a part of the estate had been committed, are now entrusted with the administration of all the possessions of their Lord. It is, however, not necessary to have in mind the Saturnalia of the Romans (Grotius), among whom it is well known that good and bad servants alike were served by their masters. We might rather call to mind the usage of the ancient Hebrews, of giving their servants a share in sacred feasts (Deu_12:18; Deu_16:11).
Luk_12:38. In the second watch … in the third watch.—The Romans divided the night into four night-watches, diei inclinatio, gallicinium, canticinium, diluculum, a division which the Jews had accepted from them. See particulars among others in Friedlieb, Archäologie der Leidensgeschichte, on Luk_22:60-62. The opinion is entirely without ground (Lisco, Olshausen), that the Saviour here followed another division into only three night-watches. He says nothing of the fourth, simply for the reason that the disciples, from that, should note that His return was, by no means, to be expected as late as possible, even as He does not name the first; because it would weaken the whole representation of the watchful servants. The Parusia does not come so quickly as impatience, nor yet so late as carelessness supposes, but in the very middle of the night, when the temptation to fall asleep is greatest, and therefore must be most vigorously combated. It may even tarry longer than the servants thought; but, grant that it should take place not till the third, or should come even in the second, watch of the night, whoever perseveres faithfully at his post shall in no wise lose his reward.
Luk_12:39. If the master of the house.—A modification of the figurative language, in which those who had hitherto been represented as servants, now, during the presupposed absence of their Lord, are compared with the master of the house, who has to take care that his goods be not stolen.
The thief.—Not the ἄñ÷ùí ôïῦ êüóìïõ (Olshausen) but the Son of Man, Luk_12:40, who will come quite as unexpectedly to His disciples. It is noticeable how this comparison of the Parusia with the coming of the thief has passed over, in all manner of forms, into the apostolic writings, and is afterwards heard from the mouth of the glorified Saviour. 1Th_5:2; 1Th_5:6-8; 2Pe_3:10; Rev_3:3; Rev_16:15. Of course the similitude of the thief is taken entirely from the point of view of those who are sunken in earthly enjoyment and inactive rest, and to whom therefore the Parusia of the Son of Man is no joyful but a terrible event.
Luk_12:40. Be ye therefore ready also.—See Lange on Mat_24:43-44.
Luk_12:41. Then Peter.—The doubt as to the originality of this question is without any ground. And just as little can it be regarded as an interpolation of Luke (against De Wette). It is, on the contrary, precisely accordant with the character of the apostle, and it is, from a psychological point of view, worthy of remark that this question is proposed by that very apostle who afterwards, Mat_26:41, most of all needed the admonition, and in so sad a manner forgot it. In view of the well-known earthly-mindedness of the disciples, it is much to be feared that this question was elicited even more by the first than the second part of the parable; by the holding up of the reward even more than by the exhortation to watchfulness, and that Peter wishes to know whether this high distinction (Luk_12:37) was only intended for him and his fellow-disciples, or also, besides these ( ἤ êáß ), for others.
Luk_12:42. And the Lord said.—The Saviour is as far from affirming that the parable respects all (Friedlieb), as that it has a special reference to the apostles (Ewald); but He continues in a general sense His figurative discourse, and that in such a way, that Peter, by some reflection, can give himself the answer. This answer amounts to this, that according as a more extended circle of operation is entrusted to a servant of the Lord, his obligation to watchfulness increases, and if he forgets his vocation, he has so much the sharper chastisement to fear. An exceedingly weighty teaching for all the apostles, but, most, for the very Peter who had elicited it. Comp. Mat_16:18.
Who then is that faithful and wise steward.—The ïἰêïíüìïò , comp. 1Co_4:2, was a middle person, between the lord and the slave, and, as Eleazer with Abraham and Joseph with Potiphar, was burdened with the care of the whole domestic establishment. It was in the fullest sense of the word a post of confidence, in which, therefore, faithfulness in every respect was required. As the ïἰêïíüìïé to the rest of the servants, so should also the apostles stand with reference to other believers, and be called to distribute them food. The reward of faithfulness consisted in this, that the circle of operation received important enlargement.
Luk_12:45. But if that servant, ἐêåῖíïò . With emphasis the Saviour thereby alludes very definitely to the ïἰêïíüìïò just portrayed. He represents him as misled by negligence to two great sins, to hardness and caprice towards others, to slothfulness and wantonness as respects himself. Still more strikingly is this last thought expressed in Matthew, Luk_12:49, by eating and drinking with the drunken. Precisely this is the peculiarity of the caprice of the unfaithful ïἰêïíüìïò , that he oppresses his faithful but defenceless fellow-servants, and withholds from them that which is their right, but, on the other hand, peoples the dwelling committed to his administration with a vile rabble, and makes it a scene of dissoluteness. While we here behold the image of the unfaithful apostle, shepherd, and teacher, we may, at the same time, compare the admirable portraiture of the shepherds in Ezekiel, Luke 34, who, instead of the sheep, feed themselves. The whole history of the church shows us the image of such unworthy ones.
[Blind mouths, that scarce themselves know to hold
A sheep-hook, or aught else the least have learned
That to the faithful herdman’s art belongs.
What lists it them? what reck they? they are fed:
And when they list, their lean and flashy songs
Grate on their scrannel pipes of wretched straw.
The hungry sheep look up and are not fed.
But, swollen with mist and the rank wind they draw,
Rot inwardly, and foul contagion spread.
Milton, Lycidas.]
It is remarkable how the spirit of this whole warning pervades the epistles of Peter. See, e.g., 1Pe_5:3; 2Pe_3:3.
Luk_12:46. Äé÷ïôïìÞóåé áὐôüí .—For different views respecting this, see Lange on Mat_24:50. Undoubtedly there is much to be said for the view that we are not to understand the word in a milder sense, but that we must translate it literally: “He will split him into two pieces.” On the other hand, it must not be overlooked that it is after this punishment of the condemned that his part is appointed with the hypocrites, and he represented consequently as yet living. The word occurs only here and in Mat_24:51; comp. 2Sa_5:20; 2Sa_6:7-8; 1Ch_14:10-11. This image is so much the more fittingly chosen if we consider that this punishment is threatened against a villain who first appeared to be faithful but afterwards manifested himself as unfaithful, and therefore was most miserably divided in heart. Qui cor Divisum habet, Dividetur. Bengel.
With the unfaithful.—According to Matthew, among the hypocrites. Here the thought comes especially into prominence, that the Lord will judge His servants according to the condition in which He finds them, and that no earlier manifested faithfulness can deliver them if they afterwards, in view of the delay of the Parusia, shall fall into negligence and unfaithfulness. In another form we find the same thought expressed, Eze_18:24.
Luk_12:47. That servant.—The Saviour justified the judgment just passed against the possible suspicion of too great severity, by placing a general principle in the foreground, namely, that the more light there beams upon us the greater will be the punishableness of sin, and precisely in the difference of punishment is the impartiality and righteousness of the judge made known. All evil servants are punished, even those of whom it may be said in a certain sense that they have not known the will of their Lord, since in no case is the ignorance absolute, and entirely without their own fault. Some knowledge, how imperfect soever it might be, could be presupposed in them all, because on men there is bestowed not only the light of a special revelation, but also the light of conscience. Comp. the words of Calvin: Tenendum memoria est, qui regendœ Ecclesiœ prœfecti sunt, eos non ignorantia peccare, sed perverse et impie fraudare Dominum suum. Hinc tamen generalis doctrina colligi debet, frustra ad ignorantiœ patrocinium confugere homines, ut se a reatu liberent.—Comp. Jam_4:17.—Many stripes.—Although the fixed number of stripes, according to the Mosaic jurisprudence, amounted to forty, Deu_25:2-3, it is of course understood that such determining of the number in this case would be in conflict with the spirit of the parable. But the same principle which is expressed, Deu_25:2, namely, that a righteous relation must exist between the greatness of the offence and the punishment, is also emphasized here by the Saviour.
Luk_12:48. To whom much is given.—In temporal things as well as also in spiritual. The greatest prerogatives bring also the greatest responsibility with them. ’ Åäüèç ðïëý , not to be restricted precisely to the magna et accurata religionis scientia, but in general to be understood of the commission which is given to the high-placed ïἰêïíüìïò , and so far also of the confidence reposed in him.— ÉÉïëὺ æçôçèÞóåôáé , in official activity (Meyer), of which strict account shall be required. Although ðáñÝèåíôï and áἰôÞóïõóéí are expressed impersonally, it is nevertheless in this connection scarcely possible to exclude the thought of the Lord of the servant, who has bestowed confidence on him, and will immediately judge his work.—The more, ðåñéóóüôåñïí .—According to Meyer: “More than was deposited with him, he is therewith to win a surplus.” But where, in the foregoing parable, is the thought expressed that the faithful servant is to get interest with the property of his Lord? The connection appears in this passage much more to favor the interpretation of: plus quam ab aliis, which can appear weak and without meaning only in case it is forgotten that this whole expression bears a proverbial character; the parallelism moreover of the two sentences on this interpretation is better preserved.
2. It is manifest that the parable of the Faithful and Unfaithful ïἰêïíüìïò is for no one of so high importance as for the preachers of the gospel, who, because they stand upon a higher position than others, are also exposed to greater dangers. After such declarations of the Saviour we comprehend the better the holy fear of the apostle, 1Co_9:27 b.
3. We weaken the force of the parable if by the Unfaithful Servant we understand any particular person (Vitringa, e.g., understood the Pope). In the form of a concrete personality, on the other hand, there is a type delineated which is easily found again in all ecclesiastical despots and hierarchs, and verily not at Rome alone. In order to make manifest the inward unfaithfulness of all those who outwardly range themselves among His servants, and perhaps began with a guise of faithfulness and obedience, the Saviour needs to do nothing more than to make some delay. Then the old Adam, who for a while was covered and bedecked, comes spontaneously into manifestation again, and that not seldom in the most hideous forms. Even after the Middle Ages, boundless haughtiness and arrogance towards “the people that know not the law,” have often gone hand in hand with equal wantonness and sensuality. But the Saviour treasures up in His memory as much what is committed by an unholy clericalism in His name as what is practised by the spirit of anti-christianity against His defenceless servants.
4. The whole delineation of the terrific punishment just prepared for the unfaithful servant bears the character of the justitia retributiva. Those who believe that from the evangelical position one cannot properly speak of any punishment in the juridical sense, but only affectionate chastisements for the moral amendment of the misled, can hardly measure aright the fearful earnestness of declarations such as those of Luk_12:45-48. It is noteworthy also that the Saviour makes indeed a distinction in the grades, but not in the duration, of the decisive retribution of the future. That those also are threatened with this retributive judgment to whom the Lord’s will is less known than to others, admits of entire justification. For if even the heathen, according to Rom_2:15, have an ἕñãïí ôïῦ íüìïõ ãñáðôὸí ἐí ôáῖò êáñäßáéò áὑôῶí , so that they are not to be excused, how much less can the servant of Christ reckon upon entire exemption from punishment if he in some particular case did not know the will of the Lord.
Starke:—When God knocks we are at once to open to Him the door of our hearts and receive Him as willingly as joyfully, Rev_3:20.—Brentius:—Masters must requite their servants’ love and faithfulness with love and faithfulness.—To be always found in the doing of good works is the best preparation for eternity, Rom_14:8.—With a blessed death the blessedness of believers begins, Rev_14:13.—Majus:—There is an instant on which eternity hangs; in an instant all may be squandered and lost; therefore must we ever watch.—All should watch, especially ministers, whose business it is to quicken others to watchfulness.—Cramer:—A true steward of God must be at once faithful and prudent.—It is the business of all the family to direct themselves according to the beck and will of such stewards.—The unthankful world esteems in general the faithfulness and the diligence of the stewards of God not sufficiently, but God will reward such the more richly.—Quesnel:—Two vices are common among ungodly preachers: to rule over their hearers with violence, and to live in idleness and voluptuousness.—Hedinger:—Unfaithfulness smites its own Lord.—Cramer:—When the people are the securest their destruction is the nearest.—Terrible sins are followed by terrible punishments.—Knowing and doing must never be separated in true religion.—Nov. Bibl. Tub.:—Let no one count him happy who has many gifts and acts not accordingly.—God’s grace and righteousness detract not from each other, but each establishes His holiness.
Lisco:—The different servants.—Of the readiness of the true citizens of the kingdom for the coming of Christ: 1. Watchfulness, 2. faithfulness.—Arndt:—Watchfulness in its true character: 1. Its inner essence, 2. its blessed consequences, 3. its indispensable universality.—The glory of the devout and the ignominy of the unfaithful servant.
Heubner:—God’s judgment takes account of all that can lessen or augment guilt.—All is given by God on credit; we are only stewards.—Krummacher:—The watching servant in our time, a missionary sermon. (Sabbath-Glocke, 5 p. 17 seq.)—Souchon:—Folly in the care for our eternal salvation: 1. Wherein this folly consists; 2. what can move us to remove from us and to keep far from us this folly.—Kliefoth:—The coming of the Lord.—Gerok:—The excellent day’s work of the laborer of God.—Thomasius:—Readiness for the day of the Lord.
Footnotes:
Luk_12:38.—Since the words ïἱ äïῦëïé are wanting in B., D., [Cod. Sin.,] L., Cant. Corb., and others, it is easy to suppose that they have been inserted here from Luk_12:37. We have therefore omitted them, with Tischendorf and Lachmann. [Meyer, Alford. Cod. Sin. omits ἐêåῖíïé also.—C. C. S.]
Luk_12:41.—Perhaps an interpolation, perhaps also genuine, but omitted by B., D., [ins., Cod. Sin.,] L., [R.,] X., as it might appear superfluous.
Luk_12:42.— Êáß before öñüíéìïò is of later origin.
[Luk_12:46.— Äé÷ïôïìÞóåé , which has literally the signification given it in our text, is regarded by most critics as used here in a tropical sense, equivalent to “he shall cruelly scourge him.” Van Oosterzee takes it so. But the assuming of this meaning is supported by no examples, and is merely inferred from the supposition that the servant is represented as alive after the punishment, in êáὶ ôὸ ìÝñïò , ê . ô . ë . But this, as Meyer remarks, is simply epexegetical of the preceding, indicating what the punishment is meant to express.—C. C. S.]