Luke 12:38

Luk 12:38-40. And if he shall come in the second or third watch, &c. — This included all the time from nine in the evening to three in the morning; and was as if he had said, whether he come early or late. Here our Lord enforces “this constant watchfulness and habitual preparation for his coming, from the consideration of the uncertainty of the time of it; telling them, that as there is no master of a family but would make some preparation against a thief, if he knew of his coming, so it would be no great matter if they should make some preparation, on receiving certain information of his approach: for which reason, their zeal could only show itself by keeping them in constant readiness, as they did not know what hour he would come. Be ye therefore ready also, for the Son of man cometh, &c. — “The coming of the Son of man often signifies his providential interposition for the destruction of Jerusalem; but it cannot be taken in such a sense here, because our Lord speaks of an immediate reward to be bestowed on all faithful servants; and an immediate punishment to be executed on all that were unfaithful; and expressly declares this to be a matter of universal concern: all which particulars have very little sense or propriety, when applied to the destruction of Jerusalem. It must, therefore, be understood of his coming to remove them from the capacities of service here, to give up their account. And, if we suppose it to relate to death, as well as judgment, (which by a consequence at least it undoubtedly does,) it strongly intimates his having such a dominion over the invisible world, that every soul removed into it might be said to be fetched away by him.” — Doddridge.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Luk 12:38. Δευτέρᾳ, in the second) The first watch is not mentioned: inasmuch as it was the very time itself of the nuptial feast.—τρίτῃ, in the third) The Romans used to divide the night into four watches, the Jews into three. Accordingly Simonius establishes it as certain, that Luke alludes to the Jewish division.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_12:38. The earlier or later time of the Advent will make no difference in this blessed recompense. Jesus does not mention the first of the four night-watches (see on Mat_14:25), because in this the marriage-feast took place; nor the fourth, because so late a return would have been unusual, and in this place contrary to the decorum of the events that were represented.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 12:38 . ἐν τῇ δευτέρᾳ , etc., second and third watches named as the times at which men are most apt to be overtaken with sleep (Hahn), the night being probably supposed to consist of four watches, and the first omitted as too early, and the last as too late for the return.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

second . . . third watch--To find them ready to receive Him at any hour of day or night, when one might least of all expect Him, is peculiarly blessed. A servant may be truly faithful, even though taken so far unawares that he has not everything in such order and readiness for his master's return as he thinks is due to him, and both could and would have had if he had had notice of the time of his coming, and so may not be willing to open to him "immediately," but fly to preparation, and let his master knock again ere he admit him, and even then not with full joy. A too common case this with Christians. But if the servant have himself and all under his charge in such a state that at any hour when his master knocks, he can open to him "immediately," and hail his "return"--that is the most enviable, "blessed" servant of all.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 38. If he shall come in the second watch] See Clarke on Mt 14:25.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(38) And if he shall come in the second watch.—In Mar_13:35 we have the Roman four-fold division of the night. (See Note there.) Here we find the older Jewish division into three watches. (Jdg_7:19, 1Sa_11:11.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

38. come in the second watch, or come in the third watch] It is not clear, nor very important, whether St Luke here alludes to the three watches of the Jews and Greeks (Lam_2:19; Jdg_7:19; Exo_14:24) or to the four of the Romans (Jerome, Ep. CXL.). But it is very important to observe that often as our Lord bade His disciples to be ready for His return, He as often indicates that His return might be long delayed, Mat_25:5-19. He always implied that He should come suddenly (Luk_21:34-36; 1Th_5:2-6; Rev_3:3) but not necessarily soon, Luk_12:46; 2Pe_3:8-9. “The Parousia does not come so quickly as impatience, nor yet so late as carelessness, supposes.” Van Oosterzee.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And this know,.... The Ethiopic version reads, "this only know"; only take notice of this one thing, and it may be of some use to direct you in your conduct how to behave during the absence of your Lord, until the time he shall come again:

that if the good man of the house had known what hour the thief would come; that is, if the owner, or master of the house, whose the goods in the house are, could by any means know what time of the night the thief would come to break into his house, in order to plunder it, and carry off his goods:

he would have watched; either he himself in person, or he would have set a watch about his house, or in it:

and not have suffered his house to be broken through; either the door to be broken up, or the wall to be dug through, but by a guard about it, or within it, would have prevented such a design. And so in like manner, could it be known in what time Christ would come, either to the destruction of Jerusalem, or at death, or to judgment, every thoughtful, prudent man that should know it, would be upon his guard, that he might not be surprised with it; and though the precise time could not be known, yet inasmuch as the thing itself is certain, it became all the servants of Christ to be watching for it; See Gill on Mat 24:43.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.

Ver. 38. In the second watch] For serius aut citius, death will be upon us; neither is it sure that he will knock or give warning. Watch, therefore; since at the next puff of breath thou mayest blow away thy life. Fablus Senator, poto in lactis haustu uno pilo, strangulatus est, saith Pliny. Fabius was choked with a hair in a draught of milk.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See the notes at Mat 24:42-51.

Second watch - See the notes at Mat 14:25.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In the first watch is childhood, the beginning of our existence, and by the second is understood manhood, and by the third is meant old age. He, therefore, who does not comply with our divine Master’s injunctions in the first or second watch, let him be careful not to lose his soul by neglecting to be converted to God in his old age. (St. Gregory in St. Thomas Aquinas)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

38. Second watch… third watch—Our Lord here doubtless uses the old division by which the night was portioned into three watches. In the first would be the wedding; in the second or third the return.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And if he shall come in the second watch, or come in the third watch, and find them so. Among the Jews at the time of our Lord, the old division of the night into three watches had given place to the ordinary Roman division into four. They were reckoned thus: from six to nine, from nine to midnight, from midnight to three, and from three to six. In this parable the second and third watches are mentioned as necessary for the completeness of the picture; for the banquet would certainly not be over before the end of the first watch, and in the fourth the day would be breaking. The second and third watches, then, represent the still and weary hours of the night, when to watch is indeed a task of difficulty and painfulness; and here again the Lord repeats his high encomium on such devoted conduct in his second "blessed are those servants." It is perfectly clear that in this parable the master"s return signifies the coming of Christ. The whole tone, then, is a grave reminder to us, to all impatient ones, that the great event may be long delayed, much longer than most Christian thinkers dream; but it tells us, too. that this long delay involves a test of their loyalty. "The parousia does not come so quickly as impatience, nor yet so late as carelessness, supposes" (Van Oosterzee).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The Jews frequently divided the night into three watches, to which our Lord seems here to allude.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

38. ἐν τῇ δευτέρᾳ, κἂν ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ. It is not clear, nor very important, whether St Luke here alludes to the three watches of the Jews and Greeks (Lam 2:19; Jdg 7:19; Exo 14:24) or to the four of the Romans (Jerome, Ep. CXL.). But it is very important to observe that often as our Lord bade His disciples to be ready for His return, He as often indicates that His return might be long delayed, Mat 25:5-19. He always implied that He should come suddenly (Luk 21:34-36; 1Th 5:2-6; Rev 3:3), but not necessarily soon, Luk 12:46; 2Pe 3:8-9. “The Parousia does not come so quickly as impatience, nor yet so late as carelessness, supposes.” Van Oosterzee.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

38.] Olsh. observes that the first watch is not named, because the marriage itself falls on it: but his view that because the fourth is not named, our Lord follows the ancient custom of the Jews and divides the night into three watches, is probably incorrect: it is more likely (Meyer) that the fourth is not named, because the return was not likely to be so long delayed;—for the decorum of the parable.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

38. δευτέρᾳ. The first watch is not mentioned, because then the wedding-feast was going on. These are probably the two last of the three Jewish watches (Jdg 7:19), not the two middle watches of the Roman four (Mar 13:35; Act 12:4). See on 22:34 and D. B. art. “Watches of Night.” In D, Marcion, Irenæus, and some other authorities, the first watch (τῇ ἑσπερινῇ φυλακῇ) is inserted: WH. 2. App. p. 61.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Second watch. See on Mr 13:35.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.