Matthew 24:43

Mat 24:43.[1069] Γινώσκετε, ye know.[1070]—εἰ ᾔδει, if he had known) He would have watched; and that care on his part would not have been much to be wondered at.—ποίᾳ φυλακῇ, in what (Lat. quali) watch) It is supposed that the goodman of the house has been warned of the coming of the thief. In carnal concerns we are vigilant, even though we know not in what portion of the night our goods will be endangered, if we know only that the danger will occur either on this, or on one of the next few nights.—φυλακῇ, watch) although a watch is longer than an hour.—ὁ κλέπτης, the thief) The last temptation, arising from the concealment of that hour, accompanied by other circumstances of difficulty, is the most severe. For the nearer that the actual accomplishment of anything approaches, so much the more keen become both hope and fear; and, generally speaking, so much the more impatient of any, even the least, delay. And thus will it be with those who live during the last small portion of time, when the other events which precede it in Revelation 20 shall have come to pass.—οὐκ ἂν εἴασε, κ.τ.λ., he would not have allowed, etc.) by yielding to sleepiness.—διορυγῆναι, to be dug through[1071]) which would take some time to accomplish.

[1069] Three parables in Matthew refer to watchfulness, or else careless security; a fourth refers to faithfulness, or else the want of it.—Harm., p. 484.

[1070] The word in the original of St Matthew may be either Indicative or Imperative. Bengel renders it as the former in the Gnomon, by “scitis,” and in his German Version by “das ist euch aber bekannt.” E. V. in the latter, by “know ye;” in which it is supported by the Vulgate, which has “scitote.”—(I. B.)

[1071] E. V. “broken up.”—(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_24:43. But (that I may show you by means of a warning example how you may risk your salvation by allowing yourselves to be betrayed into a state of unpreparedness) know this, that if, etc.

ὁ οἰκοδεσπότης] the particular one whom the thief has anticipated.

εἰ ᾔδει … ἐγρηγόρησεν ἄν] if he had been aware at what watch in the night the thief comes, to break into his house, he would have watched. But as he does not know the hour which the thief chooses (it being different in different cases), he is found off his guard when the burglary is being committed. The rendering vigilaret (Luther, Kuinoel, Bleek, after the Vulg.) is incorrect. For the illustration of the thief, comp. 1Th_5:2; 1Th_5:4; 2Pe_3:10; Rev_3:3; Rev_16:15.

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 24:43-51 . Two parables: the Thief and the Two Servants , enforcing the lesson: Watch!

Mat 24:43 . γινώσκετε , observe, nota bene . εἰ ᾔδει : supposition contrary to fact, therefore verbs in prot. and apod. indicative. ὁ κλέπτης , admirably selected character. It is the thier’s business to keep people in the dark as to the time of his coming, or as to his coming at all. οἰκοδεσπότης suggests the idea of a great man, but in reality it is a poor peasant who is in view. He lives in a clay house, which can be dug through (sun-dried bricks), vide διορυχθῆναι in last clause. Yet he is the master in his humble dwelling ( cf. on Mat 6:19 ).

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

Verse 43. If the good man of the house had known] "As a master of a family who expected a thief at any time of the night, would take care to be awake, and ready to protect his house; so do ye, who know that the Son of man will come. Though the day and hour be uncertain, continue always in a state of watchfulness, that he may not come upon you unawares." WAKEFIELD.

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

(43) But know this.—The verses from Mat_24:42 to Mat_24:51 have nothing corresponding to them in the reports of the discourse given by St. Mark and St. Luke, but are found almost verbatim in another discourse reported by St. Luk_12:42, et seq. Here, as elsewhere, we have to choose between the assumption of a repetition of the same words, or of a transfer of what was spoken on one occasion to another; and of the two, the former hypothesis seems the more probable. It may be noted, however, that the variations in the three reports of this discourse indicate a comparatively free treatment of it, the natural result, probably, of its having been often reproduced, wholly or in part, orally before it was committed to writing. On ordinary grounds of evidence, St. Mark’s report, assuming his connection with St. Peter, would seem likely to come nearest to the very words spoken by our Lord.

The goodman of the house.—Better, as in Mat_20:1., householder.

In what watch.—The night-watches were four in number, of three hours each. So in Luk_12:38, we have “the second or the third watch” specified. The allusion to the “thief coming” would seem to have passed into the proverbial saying, that the day of the Lord would come “as a thief in the night,” quoted by St. Paul in 1Th_5:2.

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

43–45. The Lord cometh as a Thief in the Night

Luk_12:39-40

43. know this] The same word as in Mat_24:33, see note. The word is probably indicative, “ye know this,” not imperative.

the goodman of the house] “The master of the house.” “Goodman” is probably a corruption for gummann or A. S. guma, a man (Bible Word Book).

in what watch] See ch. Mat_14:25.

the thief would come] Cp. “For yourselves know perfectly that the day of the Lord so cometh as a thief in the night,” 1Th_5:2; see also 2Pe_3:10.

would come] Rather, doth come, as in the preceding verse.

to be broken up] Rather, dug through; see ch. Mat_6:19-20.

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.

Therefore be ye also ready,.... Or prepared for the coming of the son of man; which as it is said to be like a thief in the night, expresses the suddenness of it, may excite to watchfulness and readiness; which readiness is to be understood, not of a readiness to do the will and work of God, though this is absolutely necessary; as to watch and pray, to hear the word preached, to confess Christ, and give a reason of the hope that is in us, to communicate to the support of the cause and interest of Christ, and to suffer for his sake; but of a preparedness to meet the Lord in the way of his judgments, when desolating judgments are coming on the earth, such as these in Jerusalem; by faith and trust in the power, providence, and care of God; by humiliation before him, and resignation to his will: and if this can be applied to a readiness for a future state after death; for the second coming of Christ, and last judgment; this lies not in a dependence on the absolute mercy of God; nor in an external humiliation for sin; nor in an abstinence from grosser sins, or in mere negative holiness; nor in any outward, legal, civil, and moral righteousness; nor in a submission to Gospel ordinances; nor in a mere profession of religion; but in being in Christ, having on his righteousness, and being washed in his blood; and also in regeneration and sanctification, in having true knowledge of Christ, and faith in him; for all which it becomes men to be concerned, as also all believers to be actually, as well as habitually ready; being in the lively exercise of grace, and cheerful discharge of duty, though without trusting to either. And such a readiness in either branch of it, is not of themselves, but lies in the grace of God, which gives a meetness for glory; and in the righteousness of Christ, the fine linen, clean and white, which being granted by him, his people are made ready for him: and as for their faith, and the exercise of it, and their constant performance of duty, these are not from the strength of nature and the power of freewill, but from the Spirit of God and his grace; who makes ready a people prepared for the Lord, and all according to the ancient settlements of grace, in which provision is made for the vessels of mercy, afore prepared for glory: though there should be a studious concern in men for such readiness, for nothing is more certain than death, and nothing more uncertain than when it will be; and after death, no readiness can be had, but he that is then righteous, shall be righteous still, and he that is filthy, shall be filthy still, and a deathbed is by no means to be trusted to; and though a person may not be snatched away suddenly, but may have space given him to repent, yet if grace is not given him, to repent and believe in Christ, he never will; the grave is ready for men, and in a little time all will be brought to this house, appointed for all living, where there is no wisdom, knowledge, and device; and therefore whatever we are directed to do, should be now done, with all that might, and strength, and grace, that is given us; to which may be added, that after death comes judgment; the day is fixed, the judge is appointed, and all must stand before his judgment seat; and nothing is more sure than that Christ will come a second time, to judge both quick and dead; and happy will those be that are ready; they will be received by Christ into everlasting habitations, and be for ever with him: and miserable will those be, who will not be ready, who will not have the oil of grace in their hearts with their lamps, nor the wedding garment on them; they will be shut out, and bid to depart into everlasting burnings: how fit and proper is such an advice and exhortation as this, "be ye also ready". A readiness the Jews report Bath Kol, or the voice from heaven, gave out concerning the Israelites,

"Bath Kol (say (y) they) went out, and said to them, , "ye are all of you ready for the life of the world to come".

And elsewhere it is said of Bath Kol, that it went forth and affirmed of some particular Rabbins, that they were ready for eternal life; as of Ketiah bar Shalom, R. Eleazar ben Durdia, and R. Chanina (z):

for in such an hour as ye think not, the son of man cometh: this is true of his coming in power to destroy Jerusalem, and of his second coming to judgment. The Jews say much the same of the coming of the Messiah, whom they expect:

"there are three things, they say (a), which come, "without knowledge", or unthought of, at an unawares; and they are these, the Messiah, anything that is found, and a scorpion.

(y) T. Bab. Moed Katon, fol. 9. 1. (z) T. Bab Avoda Zara, fol. 10. 2. & 17. 1. & 18. 1. & Callah, fol. 17. 2. & Cetubot, fol. 103. 2. (a) T. Bab. Sanhedrin, fol. 97. 1.

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

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.

Ver. 43. He would not have suffered his house, &c.] And shall the children of this world be wiser for their houses than we for our souls? what are these earthly tabernacles, those clayey cottages, to our houses from heaven? All things here are temporial and abject, nec vera, nec vestra, neither true nor yours, subject to vanity and violence. Heaven only hath a foundation, Heb 11:10. Earth hath none, Job 26:7. And things are said to be in heaven, but on earth, as ready with the least shake to fall off, Col 1:20. There is nothing of any stability or solid consistency in the creature. It is but a surface, an outside, all the felicity of it is but skin deep. Seek, therefore, first God’s kingdom, &c.

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.

But know this ... - If a man knew the hour, or “about the hour,” when a robber would come, he would be ready for him. So you know not the exact hour, but you know it is near, when the Son of man will come. He will come suddenly, as a thief comes, without giving previous warning, 1Th 5:2; 2Pe 3:10; Rev 3:3; Rev 16:15. “Goodman.” See the notes at Mat 20:11.

Thief - A robber. A thief, with us, means one who takes goods without doing violence - secretly, silently. The original word means one who does it by housebreaking, or by highway violence, Luk 10:30.

Broken up - Broken into either by the doors or windows. See the notes at Mat 6:19.

In what watch - In which of the four quarters of the night. 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.

43. Good man of the house — That is, householder simply. The word good implies here no moral character. In what watch — If the householder had been warned, as you are warned, that the thief would come. Especially he would watch if he knew at what watch of the night. Entire life is the hour of probation. It is the watch time in which you are to be on the alert for the coming of the Son of man.

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

But know this; ekeino de ginwskete : illud autem scitote (Vulgate); or, this ye know. The Lord draws particular attention to what he is going to say, which is a strange and startling truth in a parabolic form. (see Luk_12:39, etc.) The good man of the house; oikodespothv : the master of the house; paterfamilias (Vulgate). If...had known...he would have watched. The form of the sentence (ei with indicative in the protasis, and an with indicative aorist in the apodosis) implies that the result did not happen. The master may have made all secure as far as bolts and bars were concerned, but he did not keep awake, though he had reason to know that a thief was in the neighbourhood, and so was not ready to frustrate any attack made in an unsuspected manner. To be broken up; diorughnai : to be digged through; perfodi (Vulgate). Houses constructed of sun-dried bricks, mud, or loose stones, could be easily pierced and entered without forcing shuttered window or barred door. (comp. Job_24:16) The significance of the parable is easy to see. The householder is the disciple of Christ, the thief is Christ himself, who comes on the unwatchful when and where they expect him not. It is, indeed, a strange comparison, but one calculated to alarm the unwary, and to show the necessity of the caution enjoined. Similar warnings are found elsewhere; e.g. 1Th_5:2, 4 2Pe_3:10 Rev_3:3 Rev_16:15. The exposition which regards the thief as the devil is not so suitable to the context.

Vers. 43-51. The two servants.

The "household" of God is his Church. (see Eph_3:15) In the professing Church there are two classes of persons, viz. the "wise" and the "evil." In minor particulars there may be an infinite diversity, but ultimately all will be visibly separated into these great classes. This will hold in respect to both ministers and people.

I "WHO, THEN, IS THE FAITHFUL AND WISE SERVANT?

1. He that watches for the return of his Lord.

(1) "Wisdom" is a synonym for "religion." In this sense the term is commonly used in the Proverbs of Solomon. The "wise" servant, therefore, is he that has repented of his sin and has accepted his Saviour.

(2) True Christians are "of the day," and are instinctively watching for "that day" in which the Lord Jesus will appear in his glory. (see 1Th_5:4-6 2Pe_3:10-12)

(3) To such the advent of the Master can be no surprise. If Jesus threatens the angel of the Church at Sardis to come on him as a thief, it is because he was neither penitent nor watchful. (see Rev_3:3)

(4) "If the master of the house had known in what watch," etc. (ver. 43). Life, like the night, is distributed into watches. A watch in Old Testament times was four hours; at this time it was three. The Christian"s vigilance should be unslumbering.

2. He that is ready" to welcome that return.

(1) "Therefore be ye also ready" (ver. 44). Readiness is now substituted for watchfulness. To be ready we must not only look for the coming of Christ, but so to look as to be prepared for it. (see 2Pe_3:11-14)

(2) To be ready is to have such an assured faith in Christ as a present Saviour that whensoever he may come in his Lordship he will be welcomed.

(3) But the service of God is not limited to trust and worship; obedience is the complement of these. When the Master comes the servant must be found "doing." Doing the will of Christ is watching for him in readiness.

(4) He must be found "so doing." Note: There are activities in the Church which are mischievous. Ministers are in the Church rulers in the sense of being bishops or overseers to direct the work of Christ. (see Heb_13:17) They have also to "give" or dispense the bread of life. (see Eze_34:8 Act_20:35) For this they must not substitute the "stone" of profitless doctrine or the "serpent" of poisonous error. The "bread" must be sound and wholesome. It must also be given in fitting "portion" and in "due season." Note: There are certain portions of the bread of life which lose their effect by being administered to improper persons and out of proper season.

(5) He must be found so doing," viz. when the Master comes. This implies constancy and perseverance. "It is expected of the steward that he be found faithful," so faithful that he cannot be surprised. (see 1Co_4:2 1Ti_1:12 1Ti_4:16 1Ti_6:14 Heb_3:2 Rev_2:25)

II WHO, THEN, IS THE EVIL SERVANT?

1. He that has little faith in the speedy coming of Christ.

(1) (Ver. 48) This is one who is nominally a Christian, but really a hypocrite. The first manifestation of the hypocrite is the heart reflection, "My Lord tarrieth." The thought, is in the heart; it is the offspring of desire. As when Jesus said to John, "Behold, I come quickly," meaning certainly, so the hypocrite saying, "My Lord tarrieth," expresses secret disbelief that his Lord would come at all.

(2) Christ knows what men say in their hearts.

(3) The evil servant through his unbelief neglects to get ready. Note: Faith influences practice.

(4) "But know this," etc. (ver. 43). This is a description of what a man would do rather than of what he should do. He would indeed watch at the hour if he knew it, but not till then. The teaching here is a discouragement of death bed repentances. It is against all procrastination. Religion is not to be separated from the duties and enjoyments of common life. He leads a heavenly life who sanctifies his earthly deeds to heavenly ends.

2. He that governs with oppression.

(1) "And shall begin to beat his fellow servants." Here is the Ishmael in the family of Abraham.

(2) Evil ministers strike their fellow servants with the fist of office. They lord it over God"s heritage. Fellow service is forgotten.

(3) Rich men tyrannize over their poorer brethren sometimes by shaking in their faces the golden fist. "Do not rich men oppress you?" Here also fellow service is too often forgotten.

(4) Could such things happen but for a disbelief in the speedy coming of the Lord? The dignity of the.kingdom of Christ is service. Christ was among his disciples as one that served.

3. He that leads an irregular life.

(1) He does not love the company of the children of God. Their spiritual fellowship is distasteful to him.

(2) But he "eats and drinks with the drunken." Feasting together is the sign of fellowship.

(3) The fellowship of wickedness tends to wickedness. He becomes "drunken." Perhaps not with wine. All wickedness is intoxication.

(4) The evil minister "feeds himself without fear." So does his evil lay fellow servant.

(5) Could these things take place but for a disbelief in the speedy coming of the Lord? When the Israelites concluded that Moses, through his long absence in the mount, might never return, they set about making to themselves gods.

(6) The coming of the Lord in his mercy is indeed delayed by the wickedness of his professed servants, but his coming to them in judgment is thereby hastened.

III HOW WILL THE LORD DEAL WITH THESE SERVANTS?

1. The faithful he will promote to honour.

(1) "Blessed is that servant." He is happy in the approbation of his Lord. The question, "Who is that wise and faithful servant?" may, perhaps, be taken as though Jesus had said, "I should very much like to know him, so rare, so valued, are such in my sight.

(2) Not only is he blessed in his present sense of the approval of Christ, but the happiness is reserved for him of a public approbation before an assembled universe: "Well done.

(3) He is blessed in the promotion which depends upon that public approbation. Having been faithful in his earlier opportunities, he is further trusted. "Verily I say unto you, He will set him over all that he hath." The bliss of heaven is not the fancied bliss of inactivity. The bliss of heaven is still the bliss of service.

2. The evil will be relegated to punishment.

(1) His death will be a degradation. It is separation from the communion of saints, and from all the gifts he had abused.

(2) "I will cut him asunder." Stone take this in the sense of severe scourging (see margin, Revised Version). It may be taken in the sense of discerning and exposing the thoughts of his heart. So the Word of God is compared to a sharp sword, which "pierces to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart". (Heb_4:12) Such exposure to a hypocrite is a terrible mortification. Note: Death literally cuts asunder the animal soul and the rational spirit.

(3) "And appoint him his portion with the hypocrites." The hypocrite will be punished with his kind. The associations of perdition are monotonous. "If the devil ever laughs, it must be at hypocrites. They are the greatest dupes he has. They serve him better than others, and receive no wages; nay, what is still more extraordinary, they submit to greater mortifications to go to hell, than the sincerest Christian to go to heaven" (Colton).

(4) "There shall be weeping." Not, however, the weeping of contrition. It is the weeping that is associated with "gnashing of teeth." It is the weeping of helpless rage and of hopeless despair. J.A.M.

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

43. If the master of the house. The lesson of the illustration is a constant state of preparation. Elsewhere in the New Testament Christ's coming is compared to that of a thief in the night (1 Thess. 5:1–10; Rev. 3:3; 16:15).

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.

that if the master of the house ... broken into

Jesus uses a parable of a master and servants to illustrate that his disciples should be prepared for his return. (See: Parables)

the thief

Jesus is saying he will come when people are not expecting him, not that he will come to steal. (See: Metaphor)

he would have been on guard

"he would have guarded his house"

would not have allowed his house to be broken into

This can be stated in active form. AT: "would not have allowed anyone to get into his house to steal things" (See: Active or Passive)

the Son of Man

Jesus is speaking about himself in the third person. (See: First, Second, or Third Person)

translationWords

lord

Son of Man

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

43–45. THE LORD COMETH AS A THIEF IN THE NIGHT

Luk 12:39-40

43. The unclassical διορυγῆναι, which however is read in B and several uncials, gives place to διορυχθῆναι (Hdt. Plat. Xen.).

43. γιγνώσκειν, ‘to observe,’ ‘learn,’ ‘recognise,’ not ‘to know’ (εἰδέναι, ἐπίστασθαι). Here the verb is either (1) imperative, like γρηγορεῖτε and γίνεσθε, or (2) indicative, ‘ye recognise’ while I speak.

οἰκοδεσπότης. A late word (Plut. Epictet.) for the classical οἰκίας δεσπότης. οἰκοδεσπότης, οἰκοδεσποτεῖν came into use as technical terms in astrology: οἶκος is the ‘house’ of the ruling planet. ‘Goodman’ (A.V.) is probably a corruption for gummann or guma A.S., a man (Bible Word Book).

ποίᾳ φυλακῇ. See ch. Mat 14:25.

ὁ κλέπτης ἔρχεται. Cp. αὐτοὶ γὰρ ἀκριβῶς οἴδατε ὅτι ἡ ἡμέρα Κυρίου ὡς κλέπτης ἐν νυκτὶ οὕτως ἔρχεται, 1Th 5:2; see also 2Pe 3:10.

διορυχθῆναι. See ch. Mat 6:19-20.

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.

(L) 43. And know this, that if the master of the house had known in what watch the thief comes, he would have watched, and not have permitted his house to be broken through.]

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

Would come [ερχεται] . Rev., was coming. But the present is graphically thrown in as in vv. 40, 41 is coming or cometh.

Broken up [διορυγηναι] . Rev., broken through. See on Mt 6:19. Wyc., undermined.

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