Matthew 24:42

Mat_24:42

Watch therefore: for ye know not what hour your Lord doth come:

The coming of the Son of Man

I.

The warning. Christs coming is compared to that of a thief in the night. Seems disparaging, but is remarkably apt (1Th_5:2-4). The dispensation under which we live is emphatically that of night, in comparison with the dispensation which is to be introduced at the day of the Lord, etc. The plans of the housebreaker are all laid beforehand, and yet studiously concealed. So the coming of the Lord and the day of His appearing are fixed with infinite wisdom, but kept secret with a profound reserve. That mystery wears a pleasing or repulsive aspect, according to the preparedness of those to whom the Master comes.

II. The caution. It is remarkable that the Evangelist Luke, while emitting the parable, gives us the most lucid account of its application (Luk_21:34).

III. The precept. A personal preparation for the coming of our Lord is to be regarded as a matter of imminent motive with us all. You may be deceived as to the signs; but you are not to be negligent of the event. Watch and pray. Watchfulness is the habit of keeping the eye constantly alive to events; prayer is the habit of keeping the heart constantly lifted up to God. Taking into account the conditions under which we are admonished to watch and pray, the intent becomes palpable that things we are not permitted to know beforehand will be gradually unfolded to us as the events are about to transpire. But the chief motive defies analysis. The holy instinct of loving hearts prompts that ardent expectancy with which hope anticipates the appearing of the Lord. (B. W. Carr.)

Watchfulness

I. The unexpected arrival.

1. Of what person?

2. In what manner?

3. For what purpose?

4. At what time? Date unknown (verse 36), knowledge might induce carelessness, etc.

II. The unforeseen disclosure.

1. To many, of the character of others. It will be a day of great surprises. We only judge by appearances. God knows thought, intention, character.

2. To many, of their own destiny. Judge not. Leave the judgment with God.

III. The needful watching.

1. With increasing prayer.

2. With unfaltering diligence.

3. With unfailing patience. Biding the Lords time submissively, lie will not always tarry. (J. C. Gray.)

Temptations demand watchfulness

I. Temptations may enter the senses without sin, for to behold the object, to touch, or taste, is not to commit sin, because God Himself hath thus ordered and framed the senses by their several instruments and organs. He hath kindled up light in the eyes, He hath digged the hollow of the ear, for hearing, and hath shut up the taste in the mouth or palate, and hath given man his senses very fit for the trial and reward of virtue. Therefore, we may make a covenant with our eye, bridle our taste, bind our touch, purge our ears, and so sanctify and consecrate every sense unto the Lord, which is indeed to watch.

II. They may enter the thoughts, and be received into the imagination, and yet, if we set our watch, not overcome us; for as yet they are but, as it were, in their march, bringing up their forces; but have made no battery or breach into the soul.

III. The sense and fancy may receive the object with some delight and natural complacency, and yet without sin; if we stand upon our guard, and then oppose it most, when it most pleads for admittance. (Anthony Farindon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 24:42-44. Watch therefore — Let your mind be thoroughly awake to a sense of the certainty and importance of these things, and be on your guard that they may not overtake you unawares, but that you may be prepared to meet Christ in the way of judgment or mercy; for ye know not what hour your Lord cometh — Either to avenge himself of this nation, to require your soul of you, or to call you and all mankind to his bar. Be ye also ready — By being assured of God’s favour, and stamped with his image, and by a holy deadness to the objects of this uncertain and transitory world, which you are so soon to leave, and may be called to leave at a moment’s warning; be prepared to receive every event of divine providence with resignation to God’s will, and a perfect acquiescence in the wisdom of all his dispensations, fully persuaded that all things shall work for good to them that love him.

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

42-51. As the image of the flood illustrates the suddenness of the second coming to the careless world, so the image of the householder and the waiting servant illustrates its suddenness to the careless individual. Dr. Owen remarks that “here is an easy transition from the destruction of Jerusalem to the judgment day.” It would certainly puzzle any commentator to do, what he does not attempt, namely, show that the coming of the Lord in Mat_24:42 was not the same as in Mat_24:44, or to show that both were not the same as in Mat_24:39; Mat_24:37; Mat_24:30; Mat_24:27. It would puzzle him to show what common sense there is in making our Lord’s answer talk about a different coming from the disciples’ question.

42. Watch therefore… Lord doth come — The same coming as in Mat_24:39. They must not be like the world in the time of the flood, slumbering and revelling; but watch, for it will be a sudden event.

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

Matthew

WATCHING FOR THE KING

Mat 24:42 - Mat 24:51.

The long day’s work was nearly done. Christ had left the temple, never to return. He took His way across the Mount of Olives to Bethany, and was stayed by the disciples’ question as to the date of the destruction of the temple, which He had foretold, and of the ‘end of the world,’ which they attached to it. They could not fancy the world lasting without the temple! We often make a like mistake. So there, on the hillside, looking across to the city lying in the sad, fading evening light, He spoke the prophecies of this chapter, which begin with the destruction of Jerusalem, and insensibly merge into the final coming of the Son of Man, of which that was a prelude and a type. The difficulty of accurately apportioning the details of this prophecy to the future events which fulfil them is common to it with all prophecy, of which it is a characteristic to blend events which, in the fulfilment, are far apart. From the mountain top, the eye travels over great stretches of country, but does not see the gorges, separating points which seem close together, foreshortened by distance.

There are many comings of the Son of Man before His final coming for final judgment, and the nearer and smaller ones are themselves prophecies. So, we do not need to settle the chronology of unfulfilled prophecy in order to get the full benefit of Christ’s teachings here. In its moral and spiritual effect on us, the uncertainty of the time of our going to Christ is nearly identical with the uncertainty of the time of His coming to us.

I. The command of watchfulness enforced by our ignorance of the time of His coming {Mat 24:42 - Mat 24:44}.

The two commands at the beginning and end of the paragraph are not quite the same. ‘Be ye ready’ is the consequence of watchfulness. Nor are the two appended reasons the same; for the first command is grounded on His coming at a day when ‘ye know not,’ and the second on His coming ‘in an hour that ye think not,’ that is to say, it not only is uncertain, but unexpected and surprising. There may also be a difference worth noting in the different designations of Christ as ‘your Lord,’ standing in a special relation to you, and as ‘the Son of Man,’ of kindred with all men, and their Judge. What is this ‘watchfulness’? It is literally wakefulness. We are beset by perpetual temptations to sleep, to spiritual drowsiness and torpor. ‘An opium sky rains down soporifics.’ And without continual effort, our perception of the unseen realities and our alertness for service will be lulled to sleep. The religion of multitudes is a sleepy religion. Further, it is a vivid and ever-present conviction of His certain coming, and consequently a habitual realising of the transience of the existing order of things, and of the fast-approaching realities of the future. Further, it is the keeping of our minds in an attitude of expectation and desire, our eyes ever travelling to the dim distance to mark the far-off shining of His coming. What a miserable contrast to this is the temper of professing Christendom as a whole! It is swallowed up in the present, wide awake to interests and hopes belonging to this ‘bank and shoal of time,’ but sunk in slumber as to that great future, or, if ever the thought of it intrudes, shrinking, rather than desire, accompanies it, and it is soon hustled out of mind.

Christ bases His command on our ignorance of the time of His coming. It was no part of His purpose in this prophecy to remove that ignorance, and no calculations of the chronology of unfulfilled predictions have pierced the darkness. It was His purpose that from generation to generation His servants should be kept in the attitude of expectation, as of an event that may come at any time and must come at some time. The parallel uncertainty of the time of death, though not what is meant here, serves the same moral end if rightly used, and the fact of death is exposed to the same danger of being neglected because of the very uncertainty, which ought to be one chief reason for keeping it ever in view. Any future event, which combines these two things, absolute certainty that it will happen, and utter uncertainty when it will happen, ought to have power to insist on being remembered, at least, till it was prepared for, and would have it, if men were not such fools. Christ’s coming would be oftener contemplated if it were more welcome. But what sort of a servant is he, who has no glow of gladness at the thought of meeting his lord? True Christians are ‘all them that have loved His appearing.’

The illustrative example which separates these two commands is remarkable. The householder’s ignorance of the time when the thief would come is the reason why he does not watch. He cannot keep awake all night, and every night, to be ready for him; so he has to go to sleep, and is robbed. But our ignorance is a reason for wakefulness, because we can keep awake all the night of life. The householder watches to prevent, but we to share in, that for which the watch is kept. The figure of the thief is chosen to illustrate the one point of the unexpected stealthy approach. But is there not deep truth in it, to the effect that Christ’s coming is like that of a robber to those who are asleep, depriving them of earthly treasures? The word rendered ‘broken up’ means literally ‘dug through,’ and points to a clay or mud house, common in the East, which is entered, not by bursting open doors or windows, but by digging through the wall. Death comes to men sunk in spiritual slumber, to strip them of good which they would fain keep, and makes his entrance by a breach in the earthly house of this tabernacle. So St. Paul, in his earliest Epistle, refers to this saying {a proof of the early diffusion of the gospel narrative}, and says, ‘Ye, brethren, are not in darkness, that that day should overtake you as a thief.’

II. The picture and reward of watchfulness.

The general exhortation to watch is followed by a pair of contrasted parable portraits, primarily applicable to the apostles and to those ‘set over His household.’ But if we remember what Christ taught as the condition of pre-eminence in His kingdom, we shall not confine their application to an order.

‘The least flower with a brimming cup may stand,

And share its dew-drop with another near,’

and the most slenderly endowed Christian has some crumb of the bread of life intrusted to him to dispense. It is to be observed that watchfulness is not mentioned in this portraiture of the faithful servant. It is presupposed as the basis and motive of his service. So we learn the double lesson that the attitude of continual outlook for the Lord is needed, if we are to discharge the tasks which He has set us, and that the true effect of watchfulness is to harness us to the car of duty. Many other motives actuate Christian faithfulness, but all are reinforced by this, and where it is feeble they are more or less inoperative. We cannot afford to lose its influence. A Church or a soul which has ceased to be looking for Him will have let all its tasks drop from its drowsy hands, and will feel the power of other constraining motives of Christian service but faintly, as in a half-dream.

On the other hand, true waiting for Him is best expressed in the quiet discharge of accustomed and appointed tasks. The right place for the servant to be found, when the Lord comes, is ‘so doing’ as He commands, however secular the task may be. That was a wise judge who, when sudden darkness came on, and people thought the end of the world was at hand, said, ‘Bring lights, and let us go on with the case. We cannot be better employed, if the end has come, than in doing our duty.’ Flighty impatience of common tasks is not watching for the King, as Paul had to teach the Thessalonians, who were ‘shaken’ in mind by the thought of the day of the Lord; but the proper attitude of the watchers is ‘that ye study to be quiet, and to do your own business.’

Observe, further, the interrogative form of the parable. The question is the sharp point which gives penetrating power, and suggests Christ’s high estimate of the worth and difficulty of such conduct, and sets us to ask for ourselves, ‘Lord, is it I?’ The servant is ‘faithful’ inasmuch as he does his Lord’s will, and rightly uses the goods intrusted to him, and ‘wise’ inasmuch as he is ‘faithful.’ For a single-hearted devotion to Christ is the parent of insight into duty, and the best guide to conduct; and whoever seeks only to be true to his Lord in the use of his gifts and possessions, will not lack prudence to guide him in giving to each his food, and that in due season. The two characteristics are connected in another way also; for, if the outcome of faithfulness be taken into account, its wisdom is plain, and he who has been faithful even unto death will be seen to have been wise though he gave up all, when the crown of eternal life sparkles on his forehead. Such faithfulness and wisdom {which are at bottom but two names for one course of conduct} find their motive in that watchfulness, which works as ever in the great Taskmaster’s eye, and as ever keeping in view His coming, and the rendering of account to Him.

The reward of the faithful servant is stated in language similar to that of the parable of the talents. Faithfulness in a narrower sphere leads to a wider. The reward for true work is more work, of nobler sort and on a grander scale. That is true for earth and for heaven. If we do His will here, we shall one day exchange the subordinate place of the steward for the authority of the ruler, and the toil of the servant for the ‘joy of the Lord.’ The soul that is joined to Christ and is one in will with Him has all things for its servants; and he who uses all things for his own and his brethren’s highest good is lord of them all, while he walks amid the shadows of time, and will be lifted to loftier dominion over a grander world when he passes hence.

III. The picture and doom of the unwatchful servant.

This portrait presupposes that a long period will elapse before Christ comes. The secret thought of the evil servant is the thought of a time far down the ages from the moment of our Lord’s speaking. It would take centuries for such a temper to be developed in the Church. What is the temper? A secret dismissal of the anticipation of the Lord’s return, and that not merely because He has been long in coming, but as thinking that He has broken His word, and has not come when He said that He would. This unspoken dimming over of the expectation and unconfessed doubt of the firmness of the promise, is the natural product of the long time of apparent delay which the Church has had to encounter. It will cloud and depress the religion of later ages, unless there be constant effort to resist the tendency and to keep awake. The first generations were all aflame with the glad hope ‘Maranatha’-’The Lord is at hand.’ Their successors gradually lost that keenness of expectation, and at most cried, ‘Will not He come soon?’ Their successors saw the starry hope through thickening mists of years; and now it scarcely shines for many, or at least is but a dim point, when it should blaze as a sun.

He was an ‘evil’ servant who said so in his heart. He was evil because he said it, and he said it because he was evil; for the yielding to sin and the withdrawal of love from Jesus dim the desire for His coming, and make the whisper that He delays, a hope; while, on the other hand, the hope that He delays helps to open the sluices, and let sin flood the life. So an outburst of cruel masterfulness and of riotous sensuality is the consequence of the dimmed expectation. There would have been no usurpation of authority over Christ’s heritage by priest or pope, or any other, if that hope had not become faint. If professing Christians lived with the great white throne and the heavens and earth fleeing away before Him that sits on it, ever burning before their inward eye, how could they wallow amid the mire of animal indulgence? The corruptions of the Church, especially of its official members, are traced with sad and prescient hand in these foreboding words, which are none the less a prophecy because cast by His forbearing gentleness into the milder form of a supposition.

The dreadful doom of the unwatchful servant is couched in terms of awful severity. The cruel punishment of sawing asunder, which, tradition says, was suffered by Isaiah and was not unfamiliar in old times, is his. What concealed terror of retribution it signifies we do not know. Perhaps it points to a fate in which a man shall be, as it were, parted into two, each at enmity with the other. Perhaps it implies a retribution in kind for his sin, which consisted, as the next clause implies, in hypocrisy, which is the sundering in twain of inward conviction and practice, and is to be avenged by a like but worse rending apart of conscience and will. At all events, it shadows a fearful retribution, which is not extinction, inasmuch as, in the next clause, we read that his portion-his lot, or that condition which belongs to him by virtue of his character-is with ‘the hypocrites.’ He was one of them, because, while he said ‘my lord,’ he had ceased to love and obey, having ceased to desire and expect; and therefore whatever is their fate shall be his, even to the ‘dividing asunder of soul and spirit,’ and setting eternal discord among the thoughts and intents of the heart. That is not the punishment of unwatchfulness, but of what unwatchfulness leads to, if unawakened. Let these words of the King ring an alarum for us all, and rouse our sleepy souls to watch, as becomes the children of the day.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

24:42 To keep watch is to maintain active, energetic, single-minded obedience to the Lord (see 25:13; 26:38-41).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 24:42. Γρηγορεῖτε, watch[1068]) This was the reason, no doubt, that the names Gregory and Vigilantius were so common in the ancient Church. You may ask why those who were so far distant from the last day were exhorted to watchfulness on that ground? I answer—(1.) The remoteness of the event had not been indicated to them. (2.) Those who are alive at any particular time represent those who will be alive at the end of the world; see Gnomon on 1Th 4:15. (3.) The principle of the Divine judgments, and of the uncertainty of the hour of death, resembles in every age that of the last day; and the hour of death is equivalent to the hour of resurrection and judgment, as though no time had been interposed. (4.) The feeling of the godly, which stretches forward to meet the Lord, is the same, whether with the longest or the shortest expectation. (5.) If every one had had to watch, from the time of the Apostles to the Lord’s coming, it would have been well worth the trouble of so doing.—ὁ κύριος ὑμῶν, your Lord) called in Mat 24:44 the Son of Man.

[1068] Latin, “vigilate,” from which verb (vigilo) the name Vigilantius is derived; as Gregorius from the Greek verb employed in this passage.—(I. B.)

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

Mat_24:42. Moral inference from Mat_24:36-41. Comp. Mat_25:13.

The following ὅτι κ.τ.λ. (because ye, etc.) is an emphatic epexegesis of οὖν. This exhortation is likewise based on the assumption that the second advent is to take place in the lifetime of the disciples, who are called upon to wait for it in an attitude of spiritual watchfulness (1Co_16:13; 1Co_16:22). The idea of watchfulness, the opposite of security, coincides with that implied in the constant ἑτοιμασία τοῦ εὐαγγελίου (Eph_6:15). Comp. Mat_24:44.

ποίᾳ] at what (an early or a late). Comp. Mat_24:43; Rev_3:3; 1Pe_1:11; Eur. Iph. A. 815; Aesch. Ag. 278.

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.

Mat 24:42 . γρηγορεῖτε , watch, a frequently recurring exhortation, implying not merely an uncertain but a delayed Parusia , tempting to be off guard, and so making such repeated exhortations necessary. ποίᾳ ἡμέρᾳ , on what sort of a day, early or late; so again in Mat 24:43 , at what sort of a watch, seasonable or unseasonable.

[133] Westcott and Hort.

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

An example of the horrible carelessness of men in those things whereof they ought to be most careful.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 42. Watch therefore] Be always on your guard, that you may not be taken unawares, and that you may be properly prepared to meet God in the way either of judgment or mercy, whensoever he may come. This advice the followers of Christ took, and therefore they escaped; the miserable Jews rejected it, and were destroyed. Let us learn wisdom by the things which they suffered.

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

But know this,.... Or you do know this: this may be illustrated by supposing a case well known to men, and in which common prudence would direct a man how to behave:

that if the good man of the house, or householder, or master of the family,

had known in what watch the thief would come; whether at the first, second, third, or fourth watch; for the night was divided into four watches; had he any previous notice given by any of the associates of the thief, or by those that had overheard, or by any means had got intelligence of his design and measures, and the time of his pursuing them,

he would have watched; in every watch either in person, or by employing others, or both:

and would not have suffered his house to be broken up: or "dug through"; see Job 24:16 concerning which, there is a law in Exo 22:2 and is explained by the Jewish canonists thus:

"He that comes in by digging, whether by day or by night, there is no blood for him (i.e. to be shed for him, if he is killed); but if the master of the house, or any other man kill him, they are free; and every man has power to kill him, whether on a weekday, or on a sabbath day; and with whatsoever death he can put him to, as it is said, there is no blood for him, Exo 22:2. And one that comes in, "by digging", or a thief that is found in the midst of a man's roof, or in his court, or within his hedge, whether in the day or in the night, (may be killed;) and wherefore is it called digging? because it is the way of most thieves to come in by digging in the night (x).

Wherefore no doubt since the master of the house had such a law on his side, he would never suffer, if possible, his house to be entered by digging, when he had, especially, any previous notice of it. Now the application of this case, or parabolical way of speaking, is to the coming of Christ, and the watchfulness of every good man who has notice of it, that he may not be surprised with it, but be in a readiness to receive him. The coming of the son of man, is here represented by the coming of the thief in the night: but when he is compared to a thief, this is not to be understood in a bad sense, in which Satan is called one, who comes to kill and to destroy the souls of men; and likewise heretics and false teachers, and everyone that climbs up, and gets into the church of God in a wrong way; but this only respects the manner of Christ's coming, which is like that of a thief, secretly, suddenly, and at unawares. The "good man of the house", or householder, is every Christian, or believer in Christ, who has a house to look after, his own soul, the spiritual affairs and everlasting salvation of it, things of moment and concern unto him: and as the Christians, before the destruction of Jerusalem, had notices of Christ's coming in that way, by our Lord's predictions, by the hints the apostles gave, to refresh their memories with them, and by the signs of the times and voices that were heard; so the saints have of Christ's coming to judgment: wherefore as it became the one, so it does the other, to watch, to be upon their guard, to be in a readiness, to have their loins girt about, and their lights burning, and they like men that wait for their Lord; that so when he comes, their houses may not be broken up, may not be surprised, and the several powers and faculties of their souls may not be thrown into disorder and confusion; wherefore it follows,

(x) Mairmon. Hilch. Genibah, c. 9. sect. 7, 8.

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

42 Watch therefore: for ye know not what hour your Lord doth come.

Ver. 42. Watch therefore, &c.] Laeti simus, non securi Let us be happy, not carefree. (Bernard). While Ishbosheth slept upon his bed at noon, Baanah and Rechab took away his head. "Hold fast that thou hast, that no man take thy crown from thee," Rev 3:11. While the crocodile sleepeth with open mouth, the Indian rat gets into him and eateth his entrails. Satan works strongest on the fancy when the soul is drowsy. The spouse therefore promiseth to get up early, Son 7:12, to shake off security, and not to be found henceforth supine and sluggish, but to stand upon her watch; as of Scanderbeg it is said, that from his first coming to Epirus, he never slept over two hours in a night, but with restless labour prosecuted his affairs. Aristotle and some others would not sleep but with brazen balls in their hands, which falling on vessels purposely set on their bedsides, the noise did dissuade immoderate sleep. Our Saviour pronounceth them three times happy that watch, Luk 12:37-38; Luk 12:43. {a} The blessed angels are called watchers, εγρηγοροι, Dan 4:10.

For ye know not what hour your Lord, &c.] He may haply come upon you, as Epaminondas did upon his sentinel, whom finding asleep, he thrust through with his sword, and being chidden for so severe a fact, he replied, I left him but as I found him, Talem eum reliqui, qualem inveni.

{a} Terque quaterque beati. Virg. Faelices ter et amplius, Horat.

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.

Watch - Be looking for his coming. Be expecting it as near; as a great event; as coming in an unexpected manner. Watch the signs of his coming, and be ready.

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

Watch ye, therefore. That men might not be attentive for a time only, but preserve a continual vigilance, the Almighty conceals from them the hour of dissolution: they ought therefore to be ever expecting it, and ever watchful. But to the eternal infamy of Christians be it said, much more diligence is used by the worldly wise for the preservation of their wealth, than by the former for the salvation of their immortal souls. Though they are fully aware that the Lord will come, and like a thief in the night, when they least expect him, they do not persevere watching, nor guard against irreparable misfortune of quitting the present life without previous preparation. Therefore will the day come to the destruction of such as are reposed in sleep. (St. John Chrysostom, hom. lxxviii. on S. Matt.) --- Of what importance is it then that we should be found watching, and properly attentive to the one thing necessary, the salvation of our immortal souls. For what will it avail us, if we have gained the whole world, which we must then leave, and lose our immortal souls, which, owing to our supine neglect to these admonitions of Jesus Christ, must suffer in hell-flames for all eternity? (Haydock)

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).

Mark saith, Mar 13:33, Take ye heed, watch and pray: for ye know not when the time is. What our Lord here meaneth by watching is easily gathered, as well by what went before, where our Saviour had been speaking of the security and luxury of the old world, as by what followeth, Mat 24:44, where he biddeth them be always ready; and therefore Luk 21:34-36, expounds this thus: And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. Our Saviour in these verses, from the uncertainty of the particular time when the day of judgment shall be, presseth upon his disciples a sober, heavenly, and holy life; intimating that by such a life only they can make themselves ready for the coming of Christ, and to stand before the Son of man, when he shall appear in his power and glory. He presseth this from that which common prudence would teach any householder, viz. if he knew in what watch of the night a thief would come, to watch, and not suffer his house to be broken open; that is, in what time of the night, for the Jews divided the night into the first, second, third, and fourth watch, as the Romans divided it for relief of their military guards. Now, saith our Saviour, you, knowing that there will come such a time, and not certainly knowing at what time, stand concerned to be always watching and praying.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 42-51. Practical exhortation drawn from the uncertainty of the last day: Watch.

Watch therefore. The end will be sudden, the final separation will be then completed; be ye therefore always prepared. Few exhortations are more frequently and impressively given than this of the duty and necessity of watchfulness. Of course, the Christian has to watch against many things his own evil heart, temptation, the world, but most of all he must watch and be always looking for the coming of his Lord; for whether he be regarded as Redeemer, Deliverer, or Judge, he will come as a thief in the night. What hour. Very many good manuscripts and some late editors read "on what day." This is probably the genuine reading, "hour" being an alteration derived from ver. 44. What (poia ) means of what kind or quality whether sudden, immediate, or remote.

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

Ye know not what hour your Lord cometh - Either to require your soul of you, or to avenge himself of this nation. Mark xiii, 33; Luke xii, 35; xxi, 34.

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

The Need of Watchfulness.

A summary:

v. 42. Watch therefore; for ye know not what hour your Lord doth come.

v. 43. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.

v. 44. Therefore be ye also ready; for in such an hour as ye think not the Son of Man cometh.

Therefore: Since the exact time is unknown and since faithfulness is required, watch, be on your guard, do not even for a day, an hour, a moment, relax your vigilance. Like a thief in the night His day is coming. The housefather, knowing that a thief is coming some time during the night, will far rather watch all night than take chances, with the result that his house is searched through, as if with his permission. Thus the believers of the last days cannot afford to take chances, there is too much at stake. A state of unremitting watchfulness is required of the followers of Christ, in which they are aware every minute of the seriousness of the situation, one fact always standing out in their minds and being brought out in their lives: The Son of Man is coming, a stern and implacable Judge upon the unbelievers that left His warning unheeded, a merciful and kind Judge upon the believers that were always ready for His coming.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Here we have the application made by our Saviour, of the foregoing doctrine concerning the certainty and suddenness of a future judgment. Watch therefore, always; not without intermission, but without giving over; that ye may be not only in an habitual but actual readiness for my appearance.

Learn hence, That it is the indispensable duty, and ought to be the indefatigable endeavour of every Christian, to stand upon his watch in a prepared readiness for Christ’s appearance, both for his coming to us, and for our going to him.

Watch always, for ye know not the hour when our Lord cometh!

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

42. Watch therefore. Because the coming will be unexpected. Mark adds, “pray.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

42-44.] Our Lord here resumes the tone of direct exhortation with which He commenced. To the secure and careless He will come as a thief in the night: to His own, as their Lord. See Oba 1:5: Rev 3:3; Rev 16:15: 1Th 5:1-10, where the idea is expanded at length. Compare ver. 7 there with our ver. 49, and on the distinction between those who are of the day, and those who are of the night, see notes, there.

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

42. Mk. here has four verses (33-36) containing a double exhortation to watchfulness and a simile of an absent householder. Mt. abbreviates these into one verse.

(M) 42. Watch, therefore, because ye know not at what day your Lord cometh.] Cf. Mk 35. To compensate for the abbreviation, Mt. adds two similes of a householder and of an absent housemaster, which are found in a different connection in Luk 12:39, Luk 12:40, Luk 12:42-46. There is a remarkable amount of agreement here between Mt. and Lk., the only variations being the following:

Mt. Lk.

43 ἐκεῖνο. 39 τοῦτο.

φυλακῇ. ὥρᾳ.

ἂν εἴασεν. ἀφῆκεν.

τὴν οἰκίαν. τὸν οἶκον.

44 διὰ τοῦτο. 40 —

— 41

45 ὁ πιστὸς δοῦλος καὶ φρόνιμος. 42 ὁ πιστὸς οἰκονόμος ὁ φρόνιμος.

κατέστησεν. καταστήσει.

οἰκετείας. θεραπείας.

δοῦναι αὐτοῖς. διδόναι.

τὴν τροφήν. τὸ σιτομέτριον.

47 ἀμήν. 44 ἀληθῶς.

48 — 45 ἔρχεσθαι.

49 τοὺς συνδούλους αὐτοῦ. 45 τοὺς παῖδας καὶ τὰς παιδίσκας.

ἐσθίῃ δὲ καὶ πίνῃ μετὰ τῶν μεθυόντων ἐσθίειν τε καὶ πίνειν καὶ μεθύσκεσθαι.

51 ὑποκριτῶν. 46 ἀπίστων.

Mt. has no parallel to Lk 47-48, and Lk. has no parallel to Mt 51b.

The agreement may be due to use of a common source. Against this must be set the divergence in phraseology and context. Or it may be due to the fact that different sources contained the section with much agreement of language. Or Lk. may have seen Mt.

Mk vv. 33-36 seem to have suggested to the editor the insertion here of Mat 24:43-12, for in 25:13 he repeats the text of Mk. from which this interpolation took its origin.

ποίᾳ] ποῖος is here equivalent to τίς, Moulton, 95; Blass, 176.

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

What hour. Later texts, however, read hJmera, day. poia hJmera, in what kind of day, whether a near or a remote one. Similarly ver 43 ejn poia fulakh, in what kind of a watch, whether a night or a morning watch.

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