Exegetical and Hermeneutical Commentary of Matthew 24:43
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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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
Ex 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, Ex 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.
Fuente: John Gill’s Exposition of the Entire Bible
In what watch ( ). As in 14:25 (four watches of the night).
Broken through (). Digged through the tile roof or under the floor (dirt in the poorer houses).
Fuente: Robertson’s Word Pictures in the New Testament
Would come [] . Rev., was coming. But the present is graphically thrown in as in vv. 40, 41 is coming or cometh.
Broken up [] . Rev., broken through. See on Mt 6:19. Wyc., undermined.
Fuente: Vincent’s Word Studies in the New Testament
Mat 24:43
. If the householder had known. Luke relates this discourse of Christ at a different place from Matthew; and we need not wonder at this, for in the twelfth chapter, where (as we have formerly explained) he collects out of various discourses a summary of doctrine, he inserts also this parable. Besides, he introduces a general preface that the disciples should wait for their master, with their loins girt, and carrying burning lamps in their hands. To this statement corresponds the parable, which we shall soon afterwards find in Mat 25:1 about the wise and foolish virgins.
In a few words Christ glances rapidly at the manner in which believers ought to conduct their pilgrimage in the world; for first he contrasts the girding of the loins with sloth, and burning lamps with the darkness of ignorance. First, then, Christ enjoins the disciples to be ready and equipped for the journey, that they may pass rapidly through the world, and may seek no fixed abode or resting-place but in heaven. The warning is highly useful; for though ungodly men have likewise in their mouth this form of expression, “the course of life,” yet we see how they lay themselves down in the world, and remain unmoved in their attachment to it. But God does not bestow the honorable title of his children on any but those who acknowledge that they are strangers on the earth, and who not only are at all times prepared to leave it, but likewise move forward, in an uninterrupted “course,” towards the heavenly life. Again, as they are surrounded on all sides by darkness, so long as they remain in the world, he furnishes them with lamps, as persons who are to perform a journey during the night. The first recommendation is, to run vigorously; and the next is, to have clear information as to the road, that believers may not weary themselves to no purpose by going astray; for otherwise it would be better to stumble in the way, than to perform a journey in uncertainty and mistake. As to the expression, girding the loins, it is borrowed from the ordinary custom of Eastern nations in wearing long garments.
Fuente: Calvin’s Complete Commentary
2. Illustration of the Burglar (24:43f.)
43 But know this, that if the master of the house had known in what watch the thief was coming, he would have watched, and would not have suffered his house to be broken through. 44 Therefore be ye also ready; for in an hour that ye think not the Son of man cometh.
THOUGHT QUESTIONS
a.
How does this story differ in emphasis from the previous one?
b.
Why do you think Jesus told several different stories centering around His principle topic? What effect would such repetition produce on the reader or hearer?
c.
Do you think it is wise for Jesus to compare Himself to a burglar?
d.
What is this hour that you think not? Is it an hour when you think Jesus will not come?
e.
If the New Testament instructs us to expect Jesus return at any moment and to prepare adequately for it, how can Jesus affirm that He will return when we do not expect Him? That is, how can we expect Him and not expect Him at the same time?
f.
Despite the uncertainty about Gods scheduling of the Second Coming, what grand truth is not at all uncertain, according to Jesus?
g.
If you are so sure about Jesus return, did you actually look up this morning and pray, Lord, will this be the day? How would a prayer in this spirit help you to be ready?
PARAPHRASE
You can be sure that if the head of the house had known in what part of the night the burglar was coming, he would have kept awake and not allowed his house to be broken into. So, you too must be ready, because the Messiahs second coming will take place at a time when you do not expect Him.
SUMMARY
Although Christs return will occur at some unknowable moment, you can know to be prepared.
NOTES
2. Illustration of the Burglar:
The Time is Unpredictable, So Be Always Ready.
Mat. 24:43 But know this: the following all-too-common experience is your fair warning that your situation parallels that of someone personally responsible for protecting his house and its contents against theft (Luk. 12:39 f.). If the master of the house had known . . . he would not have suffered. This is a hypothesis contrary to fact, because he could not have known the exact time of the thiefs coming, because thieves give no advance warning to their victims. Worse, the owner could not even know for certain whether the thief were even coming, much less in what watch. Watch refers to the division of the night into guard-duty of 34 hours for each watch which is marked by a change of the guard. (Note on Mat. 14:25; cf. Jdg. 7:19; 1Sa. 11:11; Lam. 2:19; Luk. 12:38.) For people living in houses constructed even out of stone, to have their walls broken through is a grimly real possibility. (Cf. Mat. 6:19, thieves dig through and steal. The householders only hope lay in constant vigilance.)
Mat. 24:44 Therefore be ye also ready; for in an hour that ye think not the Son of man cometh. So Jesus compared Himself to a thief only in one point: the absolutely unknowable time of His coming. Elsewhere this same thief in the night motif is caught up and developed as psychological motivation for repentance and service (1Th. 5:2 ff.; 2Pe. 3:10; Rev. 3:3; Rev. 16:15). Be ye also ready. It is everywhere assumed that the Christian need not be caught unawares, because, while many certainties surround the Second Coming, one thing is totally certain: the Son of man is coming! No uncertainty about the schedule or manner of His return can justify any relaxing of our readiness. Be ready: no cost or effort must be thought too great to be adequately prepared. This readiness involves alertness and sobriety (Rom. 13:11-14). Physical rest in sleep is not condemned. Rather, He rejects that moral indifference to God that shows itself in a lack of concern to ready oneself appropriately for the Final Day (Mat. 22:11 ff.).
For in an hour that ye think not, the Son of man cometh. Now the disciples are compared to the master of the house in two ways: (1) there would be no forewarning of the coming; and (2) they would need constant vigilance. This truth has several ramifications:
1.
The Lord will send no special last days signs to warn Christians in that last fateful generation of His near approach. This parable stands in direct contrast to the lesson of the fig tree (Mat. 24:32 f.). The fig tree furnishes clear indication of the arrival of summer, whereas the burglar gives absolutely no advance notice of his arrival. Therefore, the events indicated by the story of the thief in the night cannot be identified with those fore pictured by the parable of the fig tree. The fig tree speaks of the death-throes of Israels institutions, whereas the thief in the night speaks only of Christs Second Coming.
2.
This inability to know harmonizes with the character of our dispensation. Our era is one of walking by faith, not by sight or full information on every event in Gods timing (2Co. 4:18; 2Co. 5:7). The very nature of the Christian epoch would be drastically warped, were it possible for us to ascertain our future infallibly. We could delay our obedience and dally until shortly before the fated hour and finally repent at leisure after a life of self-indulgence. As it is, however, the very uncertainty of every moment of our lives argues convincingly for godliness in every minute, for it could be our last.
3.
God is running this program! There is no room for presumption on our part. Whether we die and go to be with the Lord, or whether He returns first, the result is the same: prepared or not, we must appear before Him who is our Judge. Every day of opportunity is His gracious gift to welcome and to live joyously, thankfully and responsibly. What our Lord intends to do at any future point, He can well set in motion today. Therefore, every second is potentially historys last.
4.
Lenski (Matthew, 957) exclaimed, That is the astonishing feature about the uncertainty regarding the time. Even those who are constantly on the watch will be completely surprised. Note: not unprepared; just surprised by its sudden arrival.
At the same time, the unexpected coming of the thief must not be misunderstood to mean stealth or impossibility of discovery, as if Jesus were teaching a secret rapture. Rather, Peter underlines the great noise involved in Jesus coming as a thief (2Pe. 3:10). The greater marvel would be if nobody noticed His arrival, despite the earth-shaking calamities he described (2Pe. 3:4)!
FACT QUESTIONS
1.
Define a watch in the night. To what does it refer in Jesus story?
2.
What is meant by the expression, broken through, with reference to a house?
3.
In what way is Jesus like the thief in the night? How is He different?
4.
In what way is the believer like the householder? How is he different?
5.
What precautions should the believer make under the circumstances Jesus described?
6.
Despite the uncertainties involved, what event is absolutely certain?
7.
What is the principal topic of which this parable is illustration?
LETS PREVIEW THE FOLLOWING PARABLES
Note how closely each of the following parables shares certain common qualities with the others and develops Jesus general theme:
1.
Eachg story is addressed to Jesus disciples, hence does not speak about the world particularly. Rather, each addresses problems that concern Christians intimately, by speaking to the issue of Christian responsibility during the period between Pentecost and the Second Coming.
2.
Each parable concerns an important figure who is absent, but returns. The point of each illustration turns on what would transpire upon his return. This aspect emphasizes the responsibility of those who await him during his absence. In its own way each story emphasizes (1) the uncertainty of the time of the Lords return; (2) the necessity for appropriate preparation for that event during his absence; and (3) the rewards or punishments for success or failure to do this.
a.
The parable of the conscientious and the hypocritical servant sees stewards left in charge of the household of an absent master (Mat. 24:45-51).
(1)
THE UNCERTAINTY OF THE TIME: My master is delayed (Mat. 24:48).
(2)
THE RESPONSIBILITY: to give them their food at the proper time (Mat. 24:45).
(3)
THE REWARDS: He will set him over all his possessions or punish him and put him with the hypocrites (Mat. 24:47; Mat. 24:51).
b.
The parable of the ten virgins depicts ten girls awaiting the coming of an absent bridegroom (Mat. 25:1-13).
(1)
THE UNCERTAINTY OF THE TIME: The bridegroom was delayed (Mat. 25:5).
(2)
THE RESPONSIBILITY: Go rather to the dealers and buy (oil) for yourselves (Mat. 25:9).
(3)
THE REWARDS: Those who were ready went in with him to the marriage feast; others remained excluded outside (Mat. 25:10-12).
c.
The parable of the talents pictures three servants who were responsible for their Lords money during his absence (Mat. 25:14-30).
(1)
THE UNCERTAINTY OF THE TIME: After a long time the master . . . came (Mat. 25:9).
(2)
THE RESPONSIBILITY: You ought to have invested my money (Mat. 25:27).
(3)
THE REWARDS: Well done, good and faithful servant or Cast out the worthless servant (Mat. 25:21; Mat. 25:23; Mat. 25:30).
3.
Each parable illustrates some phase of Christian responsibility, but the cumulative instruction of their lessons affords us a grander picture of our service until Jesus comes.
a.
The parable of the conscientious and the hypocritical stewards teaches loyal concern for everyone else in the Masters household as the prime expression of loyalty to our coming Lord. The emphasis is on our responsibility for OTHERS.
b.
The ten virgins parable inculcates a conscientiousness that insures our own personal preparation. The emphasis is on our responsibility for SELF-preparation for His coming.
c.
The talents parable spurs us to make profitable use of everything God has placed at our disposal for His glory. The emphasis is on our responsibility for our Masters BUSINESS to bring Him a profit.
Fuente: College Press Bible Study Textbook Series
(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. Marks 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
“But know this, that if the master of the house had known in what watch the thief was coming, he would have watched, and would not have allowed his house to be broken through.”
Here the master of the house has clearly returned to his house and discovered that the wall has been broken through. But if only he had know at what time the thief was coming he would have remained at home and prevented it. The point, however, is that he did not know. Thus his only hope was to watch all the time. And because he had failed to do that the burglary had taken place. His problem therefore was that he had failed to watch all the time. The inference to be gathered is that we have to be on the watch all the time so that nothing can break in and spoil our lives.
Fuente: Commentary Series on the Bible by Peter Pett
In The Light Of His Second Coming All Are To Watch Wisely and Work Faithfully (24:43-51).
There now follow a series of parables in which Jesus stresses both the need to watch and the need to work. Indeed their very watchfulness should keep them hard at work, for they are servants waiting for their Master to return, and they must therefore be sure that when He does return they can present to Him an account of work well done. The series begins with a brief exhortation to watch in the same way as a man needs to watch in case a thief breaks through the wall of his house in order to steal his possessions, stressing the need to watch, and immediately goes on to the need for an appointed servant to ensure that he is feeding the Lord’s servants, rather than misusing the things that have been put within his charge, stressing the need to work and serve. Both are very necessary.
Analysis.
a
b “Therefore be you also ready, for in an hour that you think not, the Son of man comes” (Mat 24:44).
c “Who then is the faithful and wise servant, whom his lord has set over his household, to give them their food in due season?” (Mat 24:45).
d “Blessed is that servant, whom his lord when he comes shall find so doing. Truly I say to you, that he will set him over all that he has” (Mat 24:46-47).
c “But if that evil servant shall say in his heart, ‘My lord delays’, and shall begin to beat his fellow-servants, and shall eat and drink with the drunken” (Mat 24:48-49).
b “The lord of that servant will come in a day when he does not expect, and in an hour that he does not know” (Mat 24:50).
a “And shall cut him apart, and appoint his portion with the hypocrites. There will be the weeping and the gnashing of teeth” (Mat 24:51).
Note that in ‘a’ the master of the house has allowed his house to be broken into because he did not watch. We are left to imagine his chagrin on coming home and finding the mud wall broken into, and his goods gone, and in the parallel, in a similar way, the unfaithful servant will weep and gnash his teeth at what will happen to him, because he was not in readiness. Both will mourn because they had not watched. In ‘b’ the Son of Man will come when He is not expected, and in the parallel the Lord of the servant comes when he is not expected. In ‘c’ the wise servant faithfully feeds the household while in the parallel the wicked servant in contrast misuses his position and indulges himself. Centrally in ‘d’ the faithful servant is blessed for his faithfulness and fully rewarded.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 24:43. But know this, that, &c. But consider that if, &c. Heylin.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
] the particular one whom the thief has anticipated.
] 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 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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 1:20Col 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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mat 24:43-51 . Two parables: the Thief and the Two Servants , enforcing the lesson: Watch!
Fuente: The Expositors Greek Testament by Robertson
Mat 24:43 . , observe, nota bene . : supposition contrary to fact, therefore verbs in prot. and apod. indicative. , 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. 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 in last clause. Yet he is the master in his humble dwelling ( cf. on Mat 6:19 ).
Fuente: The Expositors Greek Testament by Robertson
goodman of the house = master of the house.
would come = is coming.
Fuente: Companion Bible Notes, Appendices and Graphics
Mat 24:43.[1069] , ye know.[1070]- , if he had known) He would have watched; and that care on his part would not have been much to be wondered at.- , 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.-, watch) although a watch is longer than an hour.- , 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.- , …, he would not have allowed, etc.) by yielding to sleepiness.-, 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.)
Fuente: Gnomon of the New Testament
goodman: Mat 20:11, Pro 7:19
had: Luk 12:39, 1Th 5:2-6, 2Pe 3:10, 2Pe 3:11
would not: Exo 22:2, Exo 22:3
Reciprocal: Exo 32:1 – delayed Job 24:16 – In the dark Psa 90:4 – and as Mat 14:25 – the fourth watch Mat 24:3 – the sign Rev 3:3 – I will Rev 16:15 – I come
Fuente: The Treasury of Scripture Knowledge
4:43
Broken up is from DIORUSSO and the definition in Thayer’s lexicon, is, “To dig through,” referring to the attempt to force an entrance into a house. One difference between the coming of a thief and that of the Lord is that the householder did not have any warning that any such attempt would be made upon his house. But we do have warning that Christ is coming again to judge the world and we are not told when, hence the necessity of being always awake and watching. An incidental bit of information may be obtained from this illustration of Jesus. The householder would have been compelled to use force in protecting his home, and the Lord made a reference to the subject in an approving attitude. That shows that it is right for one to protect his home and family, even though he has to use force against force.
Fuente: Combined Bible Commentary
Mat 24:43. If the master of the house had known, etc. Comp. Oba 1:5; 1Th 5:1-10; 2Pe 3:10; Rev 3:3; Rev 16:15. The idea of surprise is the main one, as throughout these verses. Watchfulness under uncertainty is constant. The figure has a further application to the hour of death, when for the individual the Lord comes; and to great catastrophes of judgment upon nations.
Fuente: A Popular Commentary on the New Testament
Verse 43
The good man of the house; the master of the house,–that is, of a house attacked by robbers.
Fuente: Abbott’s Illustrated New Testament
The parable of the watchful homeowner 24:43-44
Jesus concluded His instructions concerning the importance of vigilance in view of His return by giving a parable urging watchfulness.
The introductory "but" connects this illustration with the former one and identifies a contrast. Jesus is like a thief in only one respect, namely, that other people will not expect His coming. The point of this parable is that if a homeowner knows the general time when a thief will break in he will prepare accordingly. The signs of the times during the Tribulation that Jesus revealed (Mat 24:5-22) will enable believers to know the general time He will return. Consequently believers in the Tribulation should prepare themselves.
This concludes the emphasis on vigilance that marks the first part of Jesus’ instructions to His disciples anticipating His return and the end of the present age.
"Jesus used Noah to warn that men will not know the day, and He used the picture of the burglar to warn that they will not know the hour." [Note: Wiersbe, 1:90.]