Matthew 24:51

Mat_24:45; Mat_24:51

Who, then, is that faithful and wise servant.

I. The particular relation in which we are here represented as standing to the one that is above us.

II. The representation that is here given of that attitude in which the servant is found who is obedient to his Master. There are terms used particularly descriptive of the conduct of the individual.

1. Fidelity.

2. Wisdom is associated with faithfulness-faithful and wise.

3. Habitual and persevering continuance in well-doing.

III. The blessedness which is included in this benediction of the Master.

1. Blessed at the appearance of Christ, also while he lives, in his present activity.

2. Positive reward.

3. Contrast the deception of the evil servant. (T. Binney, D. D.)

The faithful servant and his reward

I. The character of the faithful servant.

1. The faithful servant is one whose service is sincere.

2. The faithful servant is one whose service is unreserved, limited only by his capability.

3. His service is uniform.

4. His service is according to the prescribed rule, If a man strive for masteries, yet is he not crowned, except he strive lawfully.

5. His service is that of faith-the living faith of the heart in the truth of God as revealed to us in Jesus Christ.

II. His reward. The reward is here made to depend upon the servant being found occupying the position assigned him, with all fidelity, when his Lord cometh. We must not infer that the faithful servant is not blessed prior to his Lords coming, at the hour of death. Nor do his onerous duties diminish, but rather contribute to, the blessedness of the faithful servant. He has to suffer, it is true; but these minister to his blessedness. The master promotes his servant to the highest post of honour because of his fidelity in an inferior position. He is made a ruler. These pleasures will be internally progressive. The reward, however, will not be equal in degree. It is a matter of the first importance to determine whether we are in deed and truth the servants of Christ. (R. Scott.)

The activity of service

Christs departure from this earth is no reason for His Churchs inaction, but the source of her activity. Far from withdrawing His Churchs interests from earth by His withdrawal, He endows it with more effective energies, larger capacities for action. She can do more on earth, and not less, now He is gone. He shows this by picture after picture. He tells us that we are to be a society carefully and shrewdly organized, and this organization is to he formed with a view to work, production, fruit. We are to be organized with a view to our capacities, so to be arranged as to serve best for direct, present, practical usefulness here on earth; we are to be as a house which a householder has left, in which house every one is in his place, each according to his gift; and in this house there will be careful provision, that each shall have his food in due season-food brought him prepared through the hands of officers appointed for that one service, while at the door will ever sit the porter, who will have the office of watching while the others work. How careful, how orderly it all is! No loose shiftiness to fill up an interval. No indifference as to what may be done in the long waiting time. His going does not destroy or diminish the seriousness or care with which the interval is to be organized. How busy it all is to be. What! did we fancy that the haste and urgency of worldly business would conflict with the solemnity of watching for the Lord? Why, this kingdom of His is to be, during all the waiting time, like a house of business. It will be as a merchant house, in which everybody is bent on making all he can out of the money given him. He gives no picture of a Church ever on its knees at some silent shrine, praying for a far-off time. He foresees a body of men busy and intent, absorbed in the practical use of their gifts, bent on turning five talents into ten or two into four. (Canon Scott-Holland.)

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

Mat 24:51. Διχοτομήσει, shall cut him in twain[1076]) A punishment frequent in ancient times, and an appropriate one for those who were διψύχοι, i.e. double-minded. The Hebrew נתח [to divide or cut in pieces] is thus rendered by the LXX. The hypocrite divides his soul and body in the worship of God; wherefore his soul and body shall be divided in eternal perdition. Eternal perdition is called death: all death, however, has this characteristic, that it deprives the body of its soul. Then neither the soul shall rejoice in the companionship of the body, nor the body in that of the soul, but it shall rather increase its death. Then will each of the damned be able to say with truth, “I am torn asunder” (disrumpor): cf. Heb 4:12, as to the force of the word with reference to the wicked. The twofold punishment corresponds to the twofold offence; viz., the cutting in twain to his smiting the men-servants and maid-servants, the portion with the hypocrites to his gluttony and drunkenness.—ὑποκριτῶν, hypocrites) Hypocrisy is a moral evil: the punishment of hypocrites is a specimen of punishment. In the parallel passage, Luk 12:46, we find ἈΠΊΣΤΩΝ, unbelievers or faithless, i.e. those who are not faithful; cf. Mat 24:45.—θήσει, shall appoint) by a judgment, just, severe, and irreversible.

[1076] E. V. “Shall cut him asunder.”—(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 24:51 . διχοτομήσει , he will cut him in sunder as with a saw, an actual mode of punishment in ancient times, and many commentators think that this barbarous penalty is seriously meant here. But this can hardly be, especially as in the following clause the man is supposed to be still alive. The probable meaning is: will cut him in two (so to speak) with a whip = thrash him, the base slave, unmercifully. It is a strong word, selected in sympathy with the master’s rage. So Schott: “verberibus multis eam castigavit”. Koetsveld, De Gelijk. , p. 246, and Grimm (Thayer) but with hesitancy. Beza and Grotius interpret: will divide him from the family = dismiss him. μετὰ τῶν ὑποκριτῶν , with the hypocrites, i.e. , eye-servants, who make a great show of zeal under the master’s eye, but are utterly negligent behind his back. In Lk. the corresponding phrase is τῶν ἀπίστων , the unfaithful.

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

To wit, from the rest, or will cut him into two parts, which was a most cruel kind of punishment, wherewith as Justin Martyr witnesseth, Isaiah the Prophet was executed by the Jews: the like kind of punishment we read of, 1 Sam. 15:33 and Dan. 3:29.

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

Verse 51. Cut him asunder] This refers to an ancient mode of punishment used in several countries. Isaiah is reported to have been sawed ASUNDER. That it was an ancient mode of punishment is evident from what Herodotus says: that Sabacus, king of Ethiopia, had a vision, in which he was commanded μεσους διαταμειν, to cut in two, all the Egyptian priests, lib. ii. And in lib. vii. where Xerxes ordered one of the sons of Pythius μεσον διαταμειν, to be cut in two, and one half placed on each side of the way, that his army might pass through between them. See Raphelius also, in his notes from Herodotus and Polybius. This kind of punishment was used among the Persians: see Da 2:5; Da 3:29. Story of Susannah, ver. 55, 59. See also 2Sa 12:31, and 1Ch 20:3. It may also have reference to that mode of punishment in which the different members were chopped off seriatim, first the feet, then the hands, next the legs, then the arms, and lastly the head. This mode of punishment is still in use among the Chinese. But we find an exact parallel among the Turks, in the following passage from W. Lithgow's Travels, p. 153. London 4to. edit. "If a Turk should happen to kill another Turk, his punishment is thus: After he is adjudged to death, he is brought forth to the market place; and a blocke being brought hither of four foot high, the malifactor is stript naked, and then laid thereon with his belly downward; they draw in his middle together so small with running cords that they strike his body a - two with one blow: his hinder parts they cast to be eaten by hungry dogs kept for the same purpose; and the forequarters and head they throw into a grievous fire, made there for the same end. And this is the punishment for manslaughter."

This is the very same punishment, and for the same offence, as that mentioned by our Lord, the killing of a fellow servant-one of the same nation, and of the same religion.

THE reader has no doubt observed, in the preceding chapter, a series of the most striking and solemn predictions, fulfilled in the most literal, awful, and dreadful manner. Christ has foretold the ruin of the Jewish people, and the destruction of their polity; and in such a circumstantial manner as none else could do, but He, under whose eye are all events, and in whose hands are the government and direction of all things. Indeed he rather declared what he would do, than predicted what should come to pass. And the fulfilment has been as circumstantial as the prediction. Does it not appear that the predicted point was so literally referred to by the occurring fact, by which it was to have its accomplishment, as to leave no room to doubt the truth of the prediction, or the certainty of the event by which it was fulfilled? Thus the wisdom of God, as also his justice and providence, have had a plenary manifestation.

But this wisdom appears, farther, in preserving such a record of the prediction, and such evidence of its accomplishment, as cannot possibly be doubted. The New Testament, given by the inspiration of God, and handed down uncorrupted from father to son, by both friends and enemies, perfect in its credibility and truth, inexpungable in its evidences, and astonishingly circumstantial in details of future occurrences, which the wisdom of God alone could foreknow - that New Testament is the record of these predictions. The history of the Romans, written by so many hands; the history of the Jews, written by one of themselves; triumphal arches, coins, medals, and public monuments of different kinds, are the evidence by which the fulfilment of the record is demonstrated. Add to this the preservation of the Jewish people; a people scattered through all nations, yet subsisting as a distinct body, without temple, sacrifices, or political government; and who, while they attempt to suppress the truth, yet reluctantly stand forth as an unimpeachable collateral evidence, that the solemn record, already alluded to, is strictly and literally true! Who that has ever consulted the Roman historians of the reigns of Vespasian and Titus, the history of Josephus, and the 24th chapter of St. Matthew's Gospel, and who knows any thing of the present state of the Jews over the face of the earth, or even of those who sojourn in England, can doubt for a moment the truth of this Gospel, or the infinite and all - comprehensive knowledge of Him who is its author! Here then is one portion of Divine Revelation that is incontrovertibly and absolutely proved to be the truth of God. Reader! if he, who, while he predicted the ruin of this disobedient and refractory people, wept over their city and its inhabitants, has so, minutely fulfilled the threatenings of his justice on the unbelieving and disobedient, will he not as circumstantially fulfil the promises of his grace to all them that believe? The existence of his revelation, the continuance of a Christian Church upon earth, the certainty that there is one individual saved from his sins by the grace of the Gospel, and walking worthy of his vocation are continued proofs and evidences that he is still the same; that he will fulfil every jot and tittle of that word on which he has caused thee to trust; and save to the uttermost all that come unto the Father by him. The word of the Lord endureth for ever; and they who trust in him shall never be confounded.

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

(51) And shall cut him asunder.—Here also, as in the case of the faithful servant, the words have more than one fulfilment. The form of punishment (one which, in its literal sense, belongs to the inventive cruelty of Eastern kings) would seem here to have been chosen for its figurative fitness. The man had been a hypocrite, double-minded, trying to serve two masters, and his Lord, with the sharp sword of judgment, smites through the false, apparent unity of his life, and reveals its duplicity.

There shall be weeping.—As elsewhere, “the weeping and the gnashing.”

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

51. shall cut him asunder] See Dan_2:5; Dan_3:29. “The angel of God waiteth with the sword to cut thee in two,” (Susanna, 59.) Comp. also “Multos honesti ordinis aut ad bestias condemnavit, aut serra dissecuit.” Sueton. Calig. 17, quoted by Wetstein, who gives other instances.

his portion with the hypocrites] St Luke has “with the unbelievers.” Such adaptations of the Gentile Evangelist to his readers are always interesting. Hypocrisy was especially a Jewish sin. St Luke adds our Lord’s words on the degrees of punishment, varying with the degrees of responsibility.

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.

51 And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.

Ver. 51. And shall cut him asunder] Gr. διχοτομησει, shall cut him in twain, that is, tear his soul from his body by main force, Job 27:8, throw him out of the world, as it were, by a firma eiectione, and hurl him into hell, there to undergo most exquisite torments, such as they did here that were sawn asunder, Heb 11:36-38; hewn in pieces, as Agag, 1Sa 15:33; torn limb from limb, as Dan 3:29; 2Sa 12:31.

And appoint him his portion with hypocrites] Hypocrites then are the freeholders of hell; other sinners are but as tenants and inmates to them, μερος, id quod in divisione obtigit. Lorin.

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.

51. Cut him asunder — Separating perhaps head from body; or, in the ancient mode, sawing asunder. Portion — Or place. Hypocrites — Because he was a false servant to his Lord.

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

Shall cut him asunder (dicotomhsei). This mode of death was inflicted in some cases (see 1Sa_15:33 2Sa_12:31 Dan_3:29 Heb_11:37; compare also the account of the execution of Mettius in Livy, 1:28; and Horace, "Sat.," I 1:99). Thus in our own country "quartering," after hanging at least, was once a usual penalty for some offences, such as high treason. The term has been here interpreted to refer to the operation of the cruel scourge, which without metaphor might be said to cut a man to pieces; or "to dismiss from his employment," which seems to be hardly an adequate punishment. The difficulty is that the utter destruction of the malefactor implied in his literal cutting asunder is not consistent with his subsequent consignment to the lot of the hypocrites. Hence the Fathers have variously explained the term to signify separation from the company of saints, or from spiritual grace, or from all the blessings promised to the righteous. But we may take the Lord"s words as applying first to temporal punishment the unrighteous steward shall suffer death as horrible as dichotomy, a severance of body and soul, accompanied with unspeakable tortures; as in the History of Susanna, ver. 55, "The angel of God hath received the sentence of God to cut thee in two." Appoint him his portion with the hypocrites. The Lord drops the parable, and speaks of the terrible reality. The hypocrites are the faithless and deceitful, who, while pretending to do their lord"s work, are mere eye servants, and really neglect and injure it. The remissful steward shares their punishment in the other world. There (ekei) shall be, etc.; i.e. in the place where the hypocrites receive their punishment. (Mat_8:12 Mat_22:13 Mat_25:30) The expression signifies measureless grief and despair.

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

And allot him his portion with the hypocrites - The worst of sinners, as upright and sincere as he was once. If ministers are the persons here primarily intended, there is a peculiar propriety in the expression. For no hypocrisy can be baser, than to call ourselves ministers of Christ, while we are the slaves of avarice, ambition, or sensuality. Wherever such are found, may God reform them by his grace, or disarm them of that power and influence, which they continually abuse to his dishonour, and to their own aggravated damnation!

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

51. And shall cut him asunder. An ancient method of punishment which was practiced among the Israelites. See 1 Sam. 15:33, and 2 Sam. 12:31. The idea here is that very severe punishment shall be inflicted upon him, while weeping and gnashing of teeth would indicate a life of intense suffering. Indeed both these expressions must be regarded as metaphors, indicating nothing more clearly than a terrible and certain punishment.

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.

51. διχοτομήσει. See Dan 2:5; Dan 3:29. μένει γὰρ ὁ ἄγγελος τοῦ θεοῦ τὴν ῥομφαίαν ἔχων πρίσαι σε μέσον, (Susanna, 59.) Comp. also ‘Multos honesti ordinis aut ad bestias condemnavit, aut serra dissecuit.’ Sueton. Calig. 17, quoted by Wetstein, who gives other instances.

μετὰ τῶν ὑποκριτῶν. St Luke has μετὰ τῶν ἀπίστων. Such adaptations of the Gentile Evangelist to his readers are always interesting. Hypocrisy was especially a Jewish sin. St Luke adds our Lord’s words on the degrees of punishment, varying with the degrees of responsibility.

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.

51.] διχ. refers to the punishment of cutting, or sawing asunder: see Dan 2:5; Dan 3:29: Sus. ver. 59; see also Heb 4:12; Heb 11:37. The expression here is perhaps not without a symbolical reference to that dreadful sundering of the conscience and practice which shall be the reflective torment of the condemned:—and by the mingling and confounding of which only is the anomalous life of the wilful sinner made in this world tolerable.

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

(L) 51. And shall cut him asunder, and set his portion with the hypocrites; there shall be the wailing and the gnashing of teeth.]—ἐκεῖ ἔσται, κ.τ.λ] See on 8:12.

M the Second Gospel.

LXX. The Septuagint Version.

L the Matthæan Logia.

1 ἀγάπη. See Deissmann, Bible Studies, p. 198 f.

Ass. Mos. Assumption of Moses.

Th. Theodotion.

Class. Rev. Classical Review.

DCG. Dictionary of Christ and the Gospels.

E editorial passages.

Ps.-Sol. The Psalms of Solomon.

S Syriac version: Sinaitic MS.

al i.e. with other uncial MSS.

1 Cf Shabbath 113b. Sanhedrin 91b, and Enoch 61:5 “the day of Elect One.”

B. Babylonian Talmud.

X passages in which Mt. and Lk. agree closely, borrowed from an unknown source or sources.

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