The faithful servant:

v. 45. Who, then, is a faithful and wise servant, whom his lord hath made ruler over his household to give them meat in due season?

v. 46. Blessed is that servant whom his lord when he cometh shall find so doing.

v. 47. Verily I say unto you, That he shall make him ruler over all his goods.

If a master entrusts to one of his slaves, during his absence, the care of the entire household, the supervision of all the servants, such a slave will show that the trust has not been misplaced by being doubly faithful and judicious at such a time. He will not become negligent and careless on account of some delay of his lord in returning, but will redouble his efforts every day, in order to be found worthy by the master. Such faithfulness will be rewarded by happiness and blessing upon the lord’s return. The slave will be given still more authority; he will be placed in charge of the entire estate. Even so the disciples of Christ, to whom He has entrusted His means of grace, will be undaunted by the taunts of the world and by the seeming delay of their Lord in returning: they will remain faithful in the discharge of their duties as Christians and not grow lax.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 24:45 f. , . . .] who therefore , considering the necessity for preparedness thus indicated. The inference itself is presented in the form of an allegory, the representing the disciples whom the Lord has appointed to be the guides of His church, in which they are required to show themselves faithful (1Co 4:1 f.) and prudent , the former by a disposition habitually determining their whole behaviour and characterized by devotion to the will of the Lord, the latter by the intelligent choice of ways and means, by taking proper advantage of circumstances , etc. The is not equivalent to (Castalio, Grotius), which it never can be; but Mat 24:45 asks: who then is the faithful slave ? and Mat 24:46 contains the answer ; the latter, however, being so framed that instead of simply saying, in accordance with the terms of the question, “ it is he , whom his lord, on his return,” etc., prominence is given to the blessedness of the servant here in view. According to Bengel, Fritzsche, Fleck, de Wette, our question touchingly conveys the idea of seeking for: quis tandem , etc., “ hunc scire pervelim .” To this, however, there is the logical objection, that the relative clause of Mat 24:45 would in that case have to be regarded as expressing the characteristic feature in the faithful and wise slave, whereas this feature is first mentioned in the relative clause of Mat 24:46 , which clause therefore must contain the answer to the question, . . .

, domestic servants , Lucian, Merc. cond . 15; Strabo, xiv. p. 668. Comp. , Symmachus, Job 1:3 ; Lobeck, ad Phryn . p. 505.

] thus , in accordance with duty assigned him in Mat 24:45 ; the principal emphasis being on this word, it is put at the end of the sentence.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

SECOND SECTION
JUDGMENT ON THE RULERS OF THE CHURCH

Mat 24:45-51

(Luk 12:35-46The Gospelfor the 27th Sunday after Trinity, Mat 24:37-51)

45Who then is a [the, ] faithful and wise servant, whom his58 lord hath made ruler the lord set, 59 over his household60, to give them meat [food, ] in 46due season? Blessed is that servant, whom his lord when he cometh shall find so doing. 47Verily I say unto you, That he shall make him ruler [set him] over all his goods. 48But and if [But if, ] that evil servant shall say in his heart, My lord delayeth his coming; 49And shall begin to smite [beat] his fellow servants, and to eat and drink [and shall eat and drink]61with the drunken; 50The lord of that servant shall [will] come in a day when he looketh not for him [it], and in an hour that he is not aware of 51[when he is not aware, ], And shall [will] cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.

EXEGETICAL AND CRITICAL

Mat 24:45. Who then is?That is, in conformity with the previous instructions. The Lord shows in a parable that the judgment will begin upon those in office in the Church. He shows the contrast between the faithful and the unfaithful servant, but dwelling finally upon the latter. The is not instead of . According to Bengel and de Wette, it is encouraging: May every one be such a servant. According to Meyer, there is a change of construction: the characteristics of the servant ought to follow; but in the vivacity of the discourse the commendation and the characteristics go together. But the description of the servant which has gone beforefaithful and wiseis in favor of de Wette.

Whom the lord hath made ruler.This being appointed of the Lord has stress laid upon it in the case of the faithful servant. In the case of it is omitted, and the are made prominent.Over his household.We read , which makes it more definite that the office of rulership has for its end only to provide nourishment for the house. The office is the office of ruler, only so far as it actually imparts spiritual food in the office of teacher. Watching is here indicated in its concrete form, as fidelity to the calling. It is connected with faith, as not watching is connected with unbelief.

Mat 24:47. Verily I say unto you, … ruler over all.The description of the perfect . Comp. Rom 8:17.

Mat 24:48. But and if that evil servant shall say.The is not only , but also prophetically significant. The faithful servant was hypothetically mentioned in the form of exhortation; the wicked servant is exhibited as a very definite form in the future, and brought near to present view. The evil conduct of the wicked servant springs from unbelief, which, however, in his official position, he can utter only in his heart. But his unbelief is specifically unbelief in regard to the coming of the Lord and His award.My lord delayeth.The expression marks an internal mocking frivolity. But his bad conduct is evidently exhibited in two aspects: first, as a despotic and proud bearing to his fellow- servants, whom he abuses instead of giving them nourishment; and secondly, as laxity of conduct toward the wicked members of the household and the uninvited guests, with whom he commits all kinds of riot and debauchery. Meyer: First, we have his conduct toward his fellow-servants, and then his conduct outside62 the ; and, under the rule of such a steward, the household generally is to some extent given over to wickedness. Such a dissolute hospitality, also, is signified, as makes all drunkards from without welcome. The fellow-servants here must be understood of such as are faithful servants of their absent master.The great historical contrast between the Inquisition and Indulgences will easily occur to the reader.

Mat 24:51. And cut him asunder: .The expression is so significant that Meyer properly holds fast the literal rendering, to cut into two parts, and rejects all generalizing interpretations, such as scourging (Paulus, de Wette, etc.), mutilation (Michaelis), exclusion from service (Beza), and extreme punishment (Chrysostom). It is emphatically the punishment of the theocracy, cutting in two, sawing asunder,1Sa 15:33; 2Sa 12:31 (Heb 11:37),which here figuratively expresses a sudden and annihilating destruction, and possibly not without reference to the double-mindedness of the condemned, or even to the duplicity of the Anti-Christianity which will finally bring spiritual despotism to its doom (see Rev 13:1; Rev 13:11).

With the hypocrites.The further doom of the wicked servant after the judgment of the great day of Christs coming. Even the Rabbins send the hypocrites to Gehenna. The wicked servant is a hypocrite, not only because he thinks to present himself at last under the guise of fidelity, and must have showed false colors from the beginning (Meyer), but especially because, in his ill-treatment of the fellow-servants, he assumes the semblance of official zeal.

DOCTRINAL AND ETHICAL

1. The parable of the good and wicked servants applies specially to the disciples, and with them to spiritual officers in the Church, although not without application to Christians generally. It is to be observed, that, according to Luke, Peter gave the Lord occasion to utter it. Yet the whole context shows that it belongs to the general eschatological instruction which we find in Matthew; that is, it naturally connects itself with the discourse concerning the last things, and opens the series of parables and declarations which introduce the judgment of the end of the world, the day that winds up the present age. This connection makes the contrast between the good and wicked servant more than a mere exhortation; it assumes a prophetic aspect, as indeed is seen in the definite expressions which pervade it.
2. In regard to the rulership of the two servants, it is observable that he who humbly serves his fellow servants, faithfully giving them their food (the word and spiritual nourishment generally), is represented as being set over the household by his lord, and that it is promised that he should be set over all his lords goods. But the wicked servant, who despotically set himself over the household and house, is not represented as having been appointed; in his supposed official correction of his subordinates, he appears to be a reckless injurer of his equal fellow servants.

HOMILETICAL AND PRACTICAL

The faithful servant and the wicked servant in the Church: 1. Their opposite spirit: the one waits for the coming of the Lord, the other puts no faith in that coming. 2. Their acts: the one takes care of the households nourishment, the other makes himself a despotic lord, who abuses the faithful, and wastes the goods of the house in riotous living. 3. Their recompense: blessed and miserable surprise at the advent of the Lord. The one is elevated to the highest dignity, the other is condemned and destroyed on the spot.The faithful servant waits for his Lord, while he waits upon the Church with the Lords word.The contradiction in the life of the wicked servant: 1. In his spirit: mocking unbelief of the self deception, which supposes that in his lords long absence he must take the whole government, instead of the mere provision of food. 2. In his deportment: fearful severity against the better of the household; perfect laxity toward the wicked, and fellowship with their wickedness.That servant who assumes the highest place in hypocrisy will encounter the sharpest doom.The divided heart will be punished by a perfect dividing asunder of the life.The great schism of the Greek and Latin Church, an earn est sign of judgment.The great schisms in the Occidental, and in the Protestant Church, and their bearing upon the end of ecclesiasticism on earth.The twofold judgment over perfected unfaithfulness: 1. A sudden surprise; 2. an endless punishment.The punishment of unfaithfulness in office the punishment of the hypocrite.

Footnotes:

[58]Mat 24:45. is missing In B., D, L., at, [Cod. Sinait], and thrown out by Lachmann and Tischendorf.

[59]Mat 24:45.[Cod. Sinait. reads here: , shall set, for . Anticipated from Mat 24:47.P. S.]

[60]Mat 24:45 Lachmann and Tischendorf: , following B., L., al. It likewise means household, the body of servants. But for internal reasons the text, rec: , which has sufficient witnesses, is preferable. [Cod. sinait. reads: .P.S]

[61] Mat 24:49.Codd. B., C.,D [and the critical editions], read: [instead of the infinitives , depending on .P.S.]

[62][The Edinb. trsl. has just the reverse: within. The servants constitute the household, the guests are the outsiders.P. S.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?

Ver. 45. Who then is a faithful and wise servant ] So every man ought to be, but ministers especially, who should so far surpass others in these good qualities, as Saul did the people, than whom he was higher by head and shoulders. They should be faithful in all God’s house as servants, as stewards and dispensers of the mysteries of God, to give to every man his portion, his due measure of food, , Luk 12:42 and that which is fit for him, not (as he in the emblem did) straw to the dog, and a bone to the ass, &c., but to every one his portion, 1Co 4:1 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

45 47. ] Our Lord had given this parabolic exhortation before, Luk 12:42-46 . Many of these His last sayings in public are solemn repetitions of, and references to, things already said by Him. That this was the case in the present instance, is almost demonstrable, from the implicit allusion in Luk 12:36 , to the return from the wedding , which is here expanded into the parable of ch. Mat 25:1 ff. How much more natural that our Lord should have preserved in his parabolic discourses the same leading ideas, and again and again gathered his precepts round them, than that the Evangelists should have thrown into utter and inconsistent confusion, words which would have been treasured up so carefully by them that heard them; to say nothing of the promised help of the Spirit to bring to mind all that He had said to them.

. ] a question asked that each one may put it to himself , and to signify the high honour of such an one.

. . . ] Prudence in a servant can be only the consequence of faithfulness to his master .

This verse is especially addressed to the Apostles and ministers of Christ. The (= Luk 12:42 ) answers to , . in 2Ti 2:15 .

On Mat 24:47 , compare ch. Mat 25:21 : 1Ti 3:13 ; Rev 2:26 ; Rev 3:21 , which last two passages answer to the promise here, that each faithful servant shall be over all his master’s goods. That promotion shall not be like earthly promotion, wherein the eminence of one excludes that of another, but rather like the diffusion of love, in which, the more each has, the more there is for all.

Fuente: Henry Alford’s Greek Testament

Mat 24:45 . , who, taken by Grotius, Kuinoel, Schott, etc. = , si quis , supposing a case. But, as Fritzsche points out, the article before . is inconsistent with this sense. , : two indispensable qualities in an upper servant, trusty and judicious. (T. R.), service = body of servants, (B., W.H [134] ), household = domestics.

[134] Westcott and Hort.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mat 24:45-51

45Who then is the faithful and sensible slave whom his master put in charge of his household to give them their food at the proper time? 46Blessed is that slave whom his master finds so doing when he comes. 47Truly I say to you that he will put him in charge of all his possessions. 48But if that evil slave says in his heart, ‘My master is not coming for a long time,’49and begins to beat his fellow slaves and eat and drink with the drunkards; 50the master of that slave will come on a day when he does not expect him and at an hour which he does not know, 51and will cut him to pieces and assign him a place with the hypocrites; in that place there will be weeping and gnashing of teeth.

Mat 24:45 “put in charge of his household” Some see this as relating this parable to Christian leaders (cf. Luke 12-40-48). In this context it related to Jesus’ continuing confrontation with the Jewish leaders of His day.

Mat 24:46 Believers must remain active, ready, and faithful (cf. Luk 12:37-38; Jas 1:12; Rev 16:15). The when and how of the Second Coming is not the issue!

Mat 24:47 “he will put him in charge of all his possessions” See Mat 13:12; Mat 25:29, and Luk 19:17.

Mat 24:48 “if” This is a third class conditional sentence, which meant potential future action.

“heart” See Special Topic at Mat 5:8.

“My master is not coming for a long time” This represents the concept of a delay in the Second Coming (cf. Mat 25:5; 2 Thessalonians 2; 2Pe 3:4).

Mat 24:50 “the master of that slave will come on a day when he does not expect him and at an hour which he does not know” See Mat 24:27; Mat 24:44; Mat 25:6; Mat 25:13. This reflects the “any moment” return of the Lord.

Mat 24:51 “will cut him to pieces” There is uncertainty as to whether this is metaphorical or literal (cf. 2Sa 12:31; Heb 11:37). It is surely a description of OT judgment.

“with the hypocrites” The parallel in Luk 12:46 has “unbelievers.” Matthew calls the Pharisees “hypocrites” several times. See Special Topic at Mat 6:2.

“weeping” These last two items are judgment metaphors. Weeping was a sign of great sadness (cf. Mat 25:30).

“gnashing of teeth” This represents anger or pain (cf. Mat 8:12; Mat 13:42; Mat 13:50; Mat 22:13; Mat 25:30).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

over = at the head of Greek. epi.

meat = their food. “Meat” being put by Figure of speech Metonymy (of Adjunct) for all kinds of food (App-6).

Fuente: Companion Bible Notes, Appendices and Graphics

45-47.] Our Lord had given this parabolic exhortation before, Luk 12:42-46. Many of these His last sayings in public are solemn repetitions of, and references to, things already said by Him. That this was the case in the present instance, is almost demonstrable, from the implicit allusion in Luk 12:36, to the return from the wedding, which is here expanded into the parable of ch. Mat 25:1 ff. How much more natural that our Lord should have preserved in his parabolic discourses the same leading ideas, and again and again gathered his precepts round them,-than that the Evangelists should have thrown into utter and inconsistent confusion, words which would have been treasured up so carefully by them that heard them;-to say nothing of the promised help of the Spirit to bring to mind all that He had said to them.

.] a question asked that each one may put it to himself,-and to signify the high honour of such an one.

. . .] Prudence in a servant can be only the consequence of faithfulness to his master.

This verse is especially addressed to the Apostles and ministers of Christ. The (= Luk 12:42) answers to , . in 2Ti 2:15.

On Mat 24:47, compare ch. Mat 25:21 : 1Ti 3:13; Rev 2:26; Rev 3:21, which last two passages answer to the promise here, that each faithful servant shall be over all his masters goods. That promotion shall not be like earthly promotion, wherein the eminence of one excludes that of another,-but rather like the diffusion of love, in which, the more each has, the more there is for all.

Fuente: The Greek Testament

Mat 24:45. , …, who then is, etc.) Who is there who would wish to be such? The (then) in Luk 12:42, refers to the question in the preceding verse; but here it expresses the magnitude and rarity of the matter.- , faithful and prudent) Two cardinal virtues of a good servant, of which faithfulness (fides) is more frequently praised, because it is seated in the will, and has as its associate, prudence,[1072] given from above.-, servant) i.e. pastor. The article[1073] is emphatic.-,[1074] household) i.e. flock.- , to give) This refers to the epithet faithful.[1075] The opposite is exhibited in Mat 24:49.- , their food) in just quality and measure; corresponding with the expression (their portion of meat) in Luk 12:42.- , in due season) This refers to the epithet prudent.

[1072] Prudence is the characteristic of those who do not live from day to day (i.e. making no preparation for the morrow), but who so behave themselves as they would wish that they had behaved themselves when, sooner or later, their Lord shall come.-V. g.

[1073] The Greek is ; lit. THE faithful servant and prudent; rendered in E. V. A faithful and wise servant.-(I. B.)

[1074] So D and Rec. Text. But BL, . abcd Vulg. Hil., familiam.-ED.

[1075] i.e. Faithful in respect of giving.-ED.

Fuente: Gnomon of the New Testament

Chapter 73

Gods Servants – The Faithful and the Evil

Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods. But and if that evil servant shall say in his heart, My lord delayeth his coming; And shall begin to smite his fellowservants, and to eat and drink with the drunken; The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.

(Mat 24:45-51)

In these verses our Lord gives us a parable in which he describes two servants, one faithful, the other evil. This parable is a word of instruction, inspiration, and warning to those men who stand in the house of God as his servants. It speaks of both the faithful and the evil as the Lords servants. The fact is all things serve the gracious purposes of God toward his elect (Pro 16:4; Pro 21:1; Psa 76:10). Satan is as much the servant of God, though unwillingly, as Gabriel is willingly. The fallen angels, the very demons of hell, are as fully the servants of God, though they despise him, as are the angels of heaven who adore him. Every human being is the servant of God, too. Some of us rejoice in that fact. What a privilege it is to believing men and women to serve the living God! Others despise the thought of Gods dominion; but they are, nonetheless, under his dominion and serve his purposes (Rom 8:28; Rom 11:36; Eph 1:11). Our God rules everywhere, everything, and everyone, totally and absolutely. Even those evil men who are false prophets and messengers of Satan, deceiving the souls of men with their perverse doctrine, are the servants of our God, sovereignly used by him to accomplish his purpose (1Co 11:19).

Faithful Servants

In Mat 24:45-47 our Lord gives us a description of Gods faithful servants.

Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods.

Without question, the instruction of this parable may be applied to every believer in his particular calling in life. We who believe on the Lord Jesus Christ gladly bow to his dominion as our Lord. We are his servants. Our lives are spent in his service. Whatever your particular gifts are, whatever your station in life may be, that is the place of your calling and service in the kingdom of God, the place in which you are to use your gifts for the glory of Christ and the good of his people. Be Gods faithful servant where you are.

Those men who are gifted of God to be preachers and teachers in his church, but are not called and gifted as pastors are also his servants, and ought to be highly regarded as such. God sometimes gives a congregation men who are clearly gifted by his grace as preachers and teachers of the Word, gifted to preach the gospel of his free grace in Christ. They are gifted teachers in his church, though not called of God to be pastors. They are to be heard and treated with the respect that their gifts demand as the servants of God. But, in this parable, our Savior is talking about that specific group of men who are trusted with the care of Gods household as pastors of local churches (Mat 24:45).

You may never be a pastor; but you will as long as you are in this world need the services of a faithful pastor. You will be wise to know what to expect from Gods servant, how to pray for him, and how best to assist him in the work God has put in his hands. And you need to know how to recognize and distinguish between a faithful and an evil servant. So the message of this parable is a message of importance to you.

In these verses our Lord Jesus Christ describes his faithful servant, a faithful gospel preacher, a faithful pastor by four things in which he is distinguished from a self-serving false prophet. These four things describe and are characteristic of Gods true servants in every age of the church and in every place where gospel churches are found.

His Position

Gods servant is here described as one whom his Lord hath made ruler over his household. The church of God is his household, the household of faith, and the household of his Son, the Lord Jesus Christ. It is Gods family and Gods church, not the pastors, not yours, not this or that denominations, but the Lords! It is Gods house and Gods temple (1Co 3:16-17; Eph 3:15; 1Ti 3:15).

In the family of God there are fathers, young men, and children. There are some who are strong and some who are weak. There are some who are very independent and need little attention, and some who need a good bit of attention. Each one has been placed in his house and family exactly according to the Masters will. God ordained pastors have been placed by him as rulers over his household. They are not tyrants, dictators, or lords over Gods household, but rulers placed over the house to govern it as stewards under Christ (Act 20:28; 1Ti 3:4-5; Heb 13:7; Heb 13:17).

In Kentucky, we have June bugs every summer, big green beetles that appear in June. When I was a boy in North Carolina, we had them, too. Us boys loved to catch them, tie strings around one of their legs, and fly them. The bugs flew with great eagerness; but they could not fly anywhere the boy holding the string did not want them to fly. Most preachers these days are what I call, June bug preachers. The church, the deacon board, the board of elders, or the denomination has a string tied to their legs and controls everything they do, like a little boy ties a string around a June bugs leg. Not Gods servants. Gods servants serve his people; but they are not controlled by them.

Where in the Word of God can you find a prophet, or a preacher who was ruled, governed, or even influenced by the will of the people to whom he was sent to preach? The only preacher like that you can find in this Book is a hireling prophet. Gods servants are responsible under God to rule his house in exactly the same way as a husband is responsible under God to rule his household (1Ti 3:4-5). They rule the house of God by the Word of God, according to the will of God; and do so in love for Christ and his people; but they rule.

A faithful steward rules his Masters house exactly according to his Masters will. As he does, all in the house are expected to honor and obey the steward in charge of the house. And that household is most honorable and most happy that is well-governed, with each member of the family knowing his place, working together with every other member in love, for the welfare of the whole family.

His Work

The pastors work is to give them meat in due season. It is the work, the calling, and the responsibility of gospel preachers to feed the church of God with knowledge and understanding, with the meat of gospel truth (Jer 3:15; Act 20:28). It is not the pastors work to be a good socializer, an analyst, a therapist, a counselor, a priest, or a community door knocker. Gods servants are preachers! They feed the house of God by preaching the gospel, by opening the bread of life and dispensing it to the family. If a pastor does that, he has to spend his time in his study, not running the roads (2Ti 2:15). It is the work of the pastor to give, not to take (Eze 34:7-8). And that which is to be given is meat, meat of grace.

It is not our business to enact laws, but to give meat. It is not our business to regulate the lives of men, but to feed their souls. And that with which Gods servants feed his children is the sweet meat of the gospel, not the husks of intellectualism, the mists of mysticism, the stones of useless doctrinal speculation, or the poison of heresy. Gods servants come with the meat of saving grace in the knowledge of Christ, declaring ruin by the fall, redemption by the blood, and regeneration by the Holy Spirit!

The pastor is to feed the saints of God with meat in due season. The Word of God must be rightly divided; and each member of the family must be fed with the meat that is suitable for him at the time: grace for the guilty, pardon for the fallen, redemption for the ruined, righteousness for the wicked, cleansing for the defiled, reproof for the wayward, comfort for the troubled, strength for the weak, and Christ for all.

His Character

Our Lord describes his servants as men with these two traits of character: faithful and wise. Gods servants are faithful men (1Co 4:2). They are stewards of the mysteries of God, of the manifold grace of God, the unsearchable riches of Christ (1Co 4:1; 1Pe 4:10; Eph 3:8). John Gill wrote, They are faithful to the trust reposed in them… They preach the pure gospel of Christ, and the whole of it; conceal no part, nor keep anything of it; seek not to please men, but God; neither seek their own things, their ease, honor, and profit, but the glory of God, the honor of Christ, and the good of souls; and abide by the truths, cause, and interest of the Redeemer at all costs. Matthew Henrys comments on the faithfulness of Gods servants are of equal importance. A faithful minister of Jesus Christ is one that sincerely designs his Masters honor, not his own; delivers the whole counsel of God, not his own fancies and conceits; follows Christs institutions and adheres to them; regards the meanest, reproves the greatest, and doth not respect persons.

As they are faithful, Gods servants are wise. They are neither faithful nor wise by nature; but God has made them both faithful and wise by grace and by his gifts upon them, making them fit and able ministers of the gospel. They are well instructed in the things of God, given a clear understanding in the doctrines of the gospel, and wisely exercise their talents and gifts for the glory of God. They seek constantly to improve their knowledge, make the best use of their time, and manage their lives to best serve Christ and his people. God graciously gives his servants wisdom to guide and direct his people, and to care for them, like a father guides and cares for his family.

The faithful and wise pastor is a man who is doing what God called him to do (Mat 24:46). He always has something to do; and he is always found doing what he has been sent and called of God to do, doing his Masters will and work, feeding his sheep. The faithful and wise servant is constant in his labor, persevering in the work God has put into his hands.

His Reward

Verily I say unto you, That he shall make him ruler over all his goods (Mat 24:47). The Scriptures nowhere teach, or even imply, that there shall be degrees of reward in heaven. That is contrary to everything taught in the gospel (Rom 8:17). Certainly, our Lord does not exalt one servant in his kingdom above another. But God does reward faithfulness, both in this world and in the world to come. Those who are faithful over a few things shall be made Lord over many things (Luk 19:17). Frequently, God honors faithful service by giving greater service to perform. Gods servants shall find immensely great reward in seeing those for whom they have labored around the throne of Christ in glory (1Th 2:19). And Gods faithful and wise servants shall themselves inherit all things with Christ in glory (Joh 17:5; Joh 17:20).

Evil Servants

In Mat 24:48-50 our Lord describes those men who are evil servants in the house of God.

But and if that evil servant shall say in his heart, My lord delayeth his coming; And shall begin to smite his fellowservants, and to eat and drink with the drunken; The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of.

Here, again, our Lord gives us four things, which are descriptive of that man who is a false prophet, an evil servant in the house of God. First, he is a man of unbelief, saying My Lord delayeth his coming. That is his character.

Second, in his conduct, he is abusive. The unfaithful servant is judgmental. Presuming he is superior to those he serves, rather than feeding them, he beats them (Mat 24:49). Because he can be controlled and motivated only by law, he beats others with the threats of the law, trying to get them to serve him. The false prophet has no interest in persuading anyone to serve God. He only uses the name of God to get people to serve him, and calls serving him honoring God.

Third, when the Lord Jesus comes, he will be taken by surprise. The faithful servant labors for Christ upon the tip-toe of faith and expectation, looking for the mercy of our Lord Jesus Christ unto eternal life (Jud 1:21), looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ (Tit 2:13). But self-serving, unfaithful servants, while they may talk much about his coming, do not look for his coming (Mat 24:50). They are only looking for what they can get for themselves.

Fourth, he shall be cast into hell when the Lord comes. And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth (v.51)

An Admonition

In the light of these things I urge you, to know them which labour among you, and are over you in the Lord, and admonish you and to esteem them very highly in love for their works sake. And be at peace among yourselves (1Th 5:12-13). Pray for them, that the word of the Lord may have free course, and be glorified, even as it is with you (2Th 3:1). Faithful gospel preachers are Gods gift to his church. They are to be highly esteemed for their works sake. They are men God has set as watchmen over your soul upon the walls of Zion. They never hold their peace, but ever preach Christ to you (Isa 62:6-7).

How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. (Isa 52:7-8)

The evil servants, self-serving false prophets, are messengers of Satan, transformed as the ministers of righteousness; whose end shall be according to their works (2Co 11:15). They are well described by Isaiah. His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter (Isa 56:10-11).

Fuente: Discovering Christ In Selected Books of the Bible

faithful

See, Luk 12:42-46; 1Co 4:2. It is faithfulness, not ability, in the Lord’s service that is first approved by Him.

Fuente: Scofield Reference Bible Notes

is: Luk 12:41-43, Luk 16:10-12, Luk 19:17, Act 20:28, 1Co 4:1, 1Co 4:2, 1Ti 1:12, 2Ti 2:2, Heb 3:5, 1Pe 4:10, 1Pe 4:11, Rev 2:13

to give: Mat 13:52, Mat 25:35-40, Eze 34:2, Joh 21:15-17, 1Co 3:1, 1Co 3:2, Eph 4:11-13, 1Pe 5:1-3

Reciprocal: Gen 30:29 – General Gen 47:23 – here is seed Exo 36:4 – General Rth 2:6 – the servant 2Ki 12:15 – for they dealt Neh 7:2 – a faithful man Psa 101:6 – Mine Pro 14:35 – king’s Jer 23:28 – speak Eze 46:24 – General Eze 48:11 – charge Dan 12:3 – they that be Mar 13:34 – as a Luk 12:37 – Blessed Luk 12:42 – Who Rom 12:7 – ministry 1Co 3:10 – as a 1Co 3:14 – General 1Co 4:17 – faithful Col 1:7 – a 1Ti 3:3 – Not given to wine Tit 1:7 – as Tit 2:10 – showing Heb 13:7 – which 3Jo 1:5 – General

Fuente: The Treasury of Scripture Knowledge

4:45

Jesus finished his speech in parable form, likening himself to a householder who took his leave of the members of his house for a season, instructing them that he would return at some date not announced then. This householder appointed one of his servants to have charge of affairs during his absence, in seeing that the members were served their food at proper times. The practical application is to be made to the service that the disciples of the Lord are expected to render in the house of God.

Fuente: Combined Bible Commentary

Mat 24:45. Who then is! A personal question for every believer, but not a discouraging one.

The faithful and wise servant. Wise(or prudent), because faithful in Christs service. Faithfulness alone is success.

Whom his Lord set over his household. Marks account (Mat 13:34) represents a number of servants left by the master, each with his appointed work. Here one servant is placed over the whole, as a steward. Ministers of Christ are referred to, since these are elsewhere represented as set by Him in the Church (1Co 4:1-2; 1Co 12:28; 1Th 5:12, but for a specific purpose: to give them their meat (or food), namely, that provided by the Lord, and adapted and necessary for them, in due season. The food is Gods word, which is to be rightly divided (2Ti 2:15). Ruling is included only as far as essential for the purposes of teaching. It is the faithful servant whom the Lord has set over the household.

Fuente: A Popular Commentary on the New Testament

Subdivision 2. (Mat 24:45-51; Mat 25:1-30.)

Separative judgment between true and false in the fellowship of faith – the Church.

Here He introduces the parables which show us, by way of appendix to the Jewish aspect, the relation of His coming to the Church, but in a veiled manner. It was, in fact, what as yet they would not be able to enter into. The three parables which follow all remind us that in the Kingdom as committed in His absence to the hands of men, the true and the false would be mingled together, and at His coming only would the evil be purged out. Here we have therefore that separative judgment seen in relationship to what is professedly a fellowship of faith. The three parables have to do with – 1st. the use and abuse of authority; 2nd. the Christian expectation of the Lord, the going forth to meet Him; and 3rd. the special deposit committed to each, and the heart towards Him as shown by the way the trust is discharged. We may notice that in all this part we have no reference to Daniel or to Old Testament prophecy any more. All in it belongs to the mysteries of the Kingdom unknown to the prophets of old, and which the very form of the parable expresses (Mat 13:34-35). In what is commonly called the “parable” of the sheep and goats which follows, we have what is no longer that, but plain speech enough, the sheep and goats being only used by way of figurative illustration.

1. The coming of the Lord is, throughout these parables, the governing object. He is leaving the world as rejected by it; and it is characterized for the Christian as the place of that rejection. But He leaves it to prepare for His people a place in heaven, and He comes again to introduce them there, where He is. Israel has still the earthly promises; but the Church is a stranger here; for her portion and her heart are with Christ in another scene. In the meanwhile she is the representative of her Lord however upon earth, put in charge of His interests on it, and responsible to serve and glorify Him.

(1) In the first parable here it is of ministry that the Lord speaks, pressing the responsibility of him whom his Lord has set over His household, to give them food in due season. The value He puts upon such service is emphatically declared. Blessed shall he be whom his Lord, when He cometh, shall find doing this in faithfulness and wisdom. He will even set him over all that He has.

It is service, as the same blessed Speaker has taught us not long since, that not only leads on to rule, but qualifies for it: just because all rule with God is service. “Love seeketh not her own.” To seek one’s own is the misery of a fallen creature, and in heaven no such beggar’s badge can anywhere be found. Its places of trust are places of service therefore, new ability to serve, – to satisfy love’s desire, and pour out of fulness which shall find even there some room for happy overflow, if yet we know little what. Thus, then, the Lord looks at service here as qualifying for service, higher and fuller there – reaping in the same sort as that which has been sown: and that is the law of harvest.

(2) But there is another side which we are to consider: for “if that evil servant shall say in his heart, my lord delayeth his coming, and shall begin to smite his fellow-servants, and shall eat and drink with the drunken; the lord of that servant shall come in an hour when he looketh not for him, and shall cut him asunder and appoint him his portion with the hypocrites.” Plainly the man is a hypocrite: it is no case of ignorance merely as to prophetic teaching; it is what his heart says, whether his prophetic views are right or wrong. He, too, like Israel when the Lord came, wants the vineyard for himself, and this he shows by his conduct: he usurps authority over his fellow-servants, and associates himself with loose livers; it does not say that he becomes drunken, but a man is known by the company he keeps; and he is perhaps worse than his company because of the profession he makes. He is a hypocrite, and his doctrine (whether publicly professed or not) comes from his heart, as so much false doctrine does. We are apt to be easily persuaded of that which we want to be true; and so in this case.

Primarily, it is the individual of whom the Lord speaks, but we cannot be aware of the history of the Church without realizing that there is a wider significance; and that along with the decline of the expectation of the Lord’s speedy return; and with the coincident assertion of the Church’s heirship to Israel’s promises, there did in fact ensue that hierarchical transformation of ministry into lordship which culminated at last in papal domination and the necessarily lax manners of the growing world-church. The grain of mustard-seed, enlarged into a tree, sent down its roots proportionately into the earth; and the parable of the transformation soon became its justification also. But this brings the judgment of the world upon the professing church itself: “upon thee goodness, if thou continue in His goodness, otherwise thou also shalt be cut off” (Rom 11:22). The true saints being removed to be with their Lord in heaven, there is left upon earth nothing but a decaying carcase, to which the eagles will presently gather. Upon every one so left, the awful doom will come which the Lord announces: “the Lord of that servant shall cut him asunder and appoint him his portion with the hypocrites; there shall be wailing and gnashing of teeth.”

2. The second parable deals still more directly with the Church’s expectancy of Christ, which is indeed the very point of it; the figure of a marriage has been already used by the Lord in a parable of the Kingdom (Mat 22:1-46) but there neither bridegroom nor bride is actually brought in; although the bridegroom is named as the King’s son. The gathering of the guests is there the central feature of the parable; here it is the going forth to meet the bridegroom; and the Bridegroom Himself takes the most important place in it.

The bride is still not seen;* but not surely because the virgins are the bride in another aspect, as so many think. This is not more against the unity of thought than it is against the connection; or the orderly development of the revelation. For the heavenly bride has not yet been revealed; and the prophecy as a whole is evidently from the Jewish standpoint, from which the Baptist speaks when he says, “He that hath the bride is the bridegroom” (Joh 3:23) Israel is the bride, as with the Old Testament prophets, and it is when Christ comes to take Israel into relationship to Himself, that on the way Christians are called out to meet Him and come with Him to the marriage. The very fact of being called out to meet Him shows who they are. Jewish disciples could not be called out to meet Him; and it is a New Testament truth altogether that “when Christ who is our life shall appear, then shall we also appear with Him in glory.”** Thus the bride is Jewish and the virgins are Christian; and if we will remember this, every feature of the parable becomes harmonious.

{*There is, however, a reading “and the bride” at the end of the first verse, which Westcott and Hort insert in their margin, and which Trench (Notes on the Parables) approves as to the sense, as conformed to the Jewish customs. Probably it is this conformity that has led to the interpolation, which is certainly opposed to the plain meaning of the parable. The marriage could not have taken place before the virgins are called out to meet the bridegroom.

**In Zec 14:5 “the Lord my God shall come, and all the holy ones with Thee” does not necessarily imply more than “angels”; and so with Enoch’s prophecy which Jude quotes: “The Lord cometh with ten thousand of His saints,” or “holy ones.”}

(1) “Then shall the Kingdom of heaven be likened unto ten virgins, who took their lamps and went forth to meet the bridegroom.”

The connective “then” has certainly a meaning, and as certainly connects this parable with that which has gone before; nay, even with the judgment upon the evil servant. But that will not suffice to make it mean all that interpreters have taken from it. But it is when the end is reached that the “likeness” of the Kingdom to what is here before us will be fully complete. Nevertheless the parable takes us back to the beginning of the Church’s history – to the time of first freshness, when the heathen world around was witness not only that they had “turned to God from idols, to serve the living and true God,” but also “to wait for His Son from heaven; even Jesus, who delivered them from the wrath to come” (1Th 1:9-10). What is referred to here is certainly not the fact of what at last took place when the midnight cry had aroused the sleepers, and when in fact the unpreparedness to go forth together immediately manifested itself. As yet the virgins are one, as it would seem, in heart and hope. Afterwards we find the tarrying of the bridegroom, the falling asleep, the startling cry; but not as yet.

The being “virgins” must not be pressed too far, nor yet lost sight of. Hebrew customs are illustrated in it all, even in the number, for “ten lamps or torches were the usual number in marriage processions”; still that does not in the least prevent there being a deeper meaning, for Scripture selects what it can turn to spiritual profit. Thus, though the virgins are not (from the point of view taken here) the bride, or the espoused, yet we are not to refuse the conception naturally attaching to such, of purity, of separation from the world; while the number ten; as well as five, show that this is their responsibility rather than necessarily the reality of their condition. And this comes out clearly in the sequel, though it has been lost sight of by many, in a way that has not only led to misconstruction of the parable but has perverted important truth. The going out to meet the bridegroom is, in the first place and essentially, in desire and expectation of heart, though it results in a positive “going forth” from the world and its associations. A heart in heaven can be fairly measured by the reality of pilgrim- and stranger-ship on earth.

(2) A great and fundamental contrast is found to exist between two classes of these virgins: “five of them were foolish and five were wise.” And their folly or wisdom is shown in regard to that for which they had come out: “the foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps.”

Here naturally the difference between those of whom I have just spoken and other interpreters comes out. We are told that in this parable all are spoken of as “virgins;” while in those that precede and follow it, all are spoken of as “servants.” They are therefore all alike true Christians – “Christians with no stain upon the genuineness of their profession, but whose Christianity lacks that maturity of growth, depth of consecration, and perfection of development which can alone entitle to the highest honors and joys of the kingdom.” And this is supposed to be shown in the fact that their lack in the case spoken of here “is not of oil in their lamps, but of oil in their vessels with their lamps” – an extra supply of grace, which the wise virgins carried with them.

A lamp without any oil is, no doubt, a foolish thing enough; too foolish, it might be supposed, for any to think of. Spiritually, however, alas! there is no difficulty at all in the conception of what is seen continually, men satisfied with the form without the power; and this is even the special characteristic of the last days (2Ti 3:1; 2Ti 3:5). “The lamps consisted of a round receptacle for pitch or oil for the wick. This was placed in a hollow cup or deep saucer which was fastened by a pointed end into a long wooden pole, on which it was borne aloft.” It is distinctly said that the “foolish took their lamps and took no oil with them”; but we cannot definitely say whether the “vessels” in which the wise took their oil were just the receptacles on the top of the poles or something separate altogether from the lamps. The foolish have no oil, no power of the Spirit to make “a burning and a shining light” for Christ; and this their end demonstrates absolutely.

(3) The bridegroom tarries, and this has its effect upon them all. Wise and foolish alike, they become drowsy and sleep. So in the history of the professing church the expectation of the Lord grew languid and ceased. The expectation of the conversion of the world came in to replace the true Christian hope of being taken out of it, the millennial reign being finally interpreted by the event, of the overthrow of paganism in the Roman empire. After Constantine, but one prominent teacher is known to have favored what was then called “chiliasm”; and he an unsound man.* There was no longer a watcher to disturb the slumberers.

{*Apollinaris the Younger, bishop of Laodicea (died A.D. 390).}

In the middle of the night, however, a cry is heard, “Behold the Bridegroom; come ye out to meet Him;” and this rouses all the virgins. It is more, surely, than a revival of the doctrine of the Lord’s coming which is indicated by this: it is a definite announcement, rather, of His being at hand, which is followed so promptly by His actual arrival that there is no time for those who are awakened unprepared to remedy their condition.

(4) All are aroused; and then comes the conviction on the part of the foolish, “Our lamps are going out.” It is urged therefore that they had been lighted up to this time, and that they must have had oil in them, for this to be; but the parables appeal so constantly to the thoughts and feelings of men; that the argument is an unsafe one. The words are their cry only, not necessarily fact at all. And the “ninety and nine just persons who need no repentance” in the well-known fifteenth of Luke, are they in fact such, or in their own thoughts? Surely in their own thoughts only; they are in fact the Pharisees whom the Lord has before Him. So here, it is not necessarily the fact that the lamps were ever lit; and the warning is a solemn one, that one may have a good enough light to welcome the Bridegroom, when He is not there, and find, when faced with the reality, that the light reckoned on expires at once!

The foolish show their folly by their appeal to the wise. In the spiritual application of these things, none but fools could make it; for while a true soul, with the eyes on the wrong object, might fall almost into despair, yet none surely could expect to borrow from another of the grace that was in him to make a light wherewith to meet the Bridegroom. The wise virgins direct them to those that sell, to buy for themselves; and in fact Scripture exhorts men elsewhere to “buy,” though “without money and without price” (Isa 55:1). Such “selling” speaks of fixed terms upon which alone the one who seeks may obtain what he desires; and in this way, paradoxical as it may seem, we may buy without money. Nay, the very terms of the gospel are that “the gift of God” cannot be “purchased with money,” or with anything that religiously might be its equivalent. The pride that will not take a free gift as such must be sent empty away.

5 They are too late, these foolish ones; for “while they were gone away to buy, the bridegroom came; and they that were ready went in with him to the marriage, and the door was shut. Afterwards came also the other virgins, saying, Lord, Lord, open unto us.” But they are shut out; shut out, if (as all seems to indicate) it is the earthly marriage, from the earthly joy and blessing, as well as the heavenly; and in any case this is the truth of it. The Lord disowns any knowledge of them; and this He could not do of His own. All that is said of them too sadly agrees with this.*

{* Alford, Olshausen, and others deny the finality of the judgment here but Schaff is wrong in asserting that millenarian commentators in general take this view. He should at least own that there are many exceptions.}

3. (1) The parable which now follows speaks of the special trusts committed to the servants of the Lord in the time of His absence from them. They are left to care for His interests, and the “talents” are not what is ordinarily taken to be that, – some natural endowment or capacity, – but something added to this, while taking it fully into account: to each one is given “according to his own ability.” It cannot be further defined than as being like money in different amounts, possibilities of gain for Christ, what in His love to God and man He counts such. The deposit itself increases by wise use of it; the sphere of service grows larger, as we serve; and this is a point insisted on. The five talents grow to ten; the two to four: capacity necessarily growing also by experience, as we know so well. How little in spiritual things are we any of us shut up to mediocrity, as we are prone to imagine, and suffer seriously by the imagination too.

(2) This is presently seen in the conduct of the three depicted here, though it is not, of course, at all a sufficient account of it. Yet it is worthy of note that the man who hides his lord’s money in the ground, is not the one who has received five talents, or even the man who has received but two. And we understand well how natural this is, that it should be the receiver of the smallest gift who makes no use of it. It need not be so: the man of splendid natural ability, and who has corresponding opportunities and super-added endowments may be the very one to forfeit all by his neglect or perversion of them. Still the appropriateness and power of exhortation for us in this circumstance of the parable must not be on this account overlooked. It is the little gift which tends to be despised as little; to the great injury of the people and the cause of Christ. For thus the mass of Christians almost drop out of responsibility, drop into inactivity, more or less complete, – practically give up their talent into the hands of those they esteem better qualified than themselves; who, however, cannot do the work thus imposed upon them, and it remains undone; but this is the largest part of all the Church’s work! How necessary to remember that “much more they that are feeble are necessary,” and to give a right answer to the prophet’s question; “Who has despised the day of small things?”

Suppose we have but one talent, every day’s believing use of it will carry us on some way towards two. We are not shut up within the limits of God’s first gift. We may shut ourselves up; and by hiding our talent in the earth, both lose what we have and the capacity for gaining more. For the rule is, “to him that hath” – in the way of increase – “shall more be given; but from him that hath not, even that which he hath shall be taken away.”

(3) Another thing becomes manifest in result: that it is not the amount with which we are entrusted that ensures the reward, but the faithfulness shown as to it. The servant who had the five talents has gained five talents; but he who has gained but two has as much doubled his capital as the other has, and is received with the same approval into the joy of his lord. It would be possible for the one with the smaller trust, to win even the higher approbation; and it is something for the Lord to find one of His own willing to serve as cheerfully in a humbler as in a higher position. To a love that “seeketh not her own,” all would be equal here, though love itself may “covet earnestly the best gifts,” these meaning fuller capacity for love’s sweet service.

(4) As principles all these things apply to every Christian; yet we are not allowed to suppose that the man who hides his lord’s money in the absolute way here described is possibly, after all, a Christian. His plea for it here is total unbelief, and expressed in such a way as would be impossible to the stoutest-hearted in the day which is referred to. But the Lord puts into language of the most out-spoken character what the conduct supposed would really mean. Faith would argue as to every gift of God that He who gave it had made no mistake, and that the possession of anything wherewith to serve was sufficient warrant for service; and love would prize the opportunity for this as blessing from the divine Source of blessing. The man before us is a mere accuser of his Lord; but so would He teach us to judge the legal spirit which, even in a believer, would render one incapable of using frankly and fully whatever he is possessed of, in the service of Him who has bestowed it. If we abhor the awful blasphemy which this man utters, let us abhor the unfaithful and cowardly refusal of our responsibilities which means the entertainment (however disguised) of traitorous thoughts like these. “Faith worketh by love”; and love is the free spirit of service. Lack of the one is, therefore, lack of the other; while we may be sure, and for that reason; that no true believer could be found as this man, with his Lord’s talent lying entirely unused.

5 Accordingly the judgment here is absolute condemnation. He is condemned out of his own mouth, for if his master were what he thought him, he should have given his money to the bankers, that he might have received his own with interest. He is cast out into the outer darkness, which speaks of the awful darkness, away from God who is light, and of purer eyes than to behold iniquity.

Fuente: Grant’s Numerical Bible Notes and Commentary

These words may be applied two ways.

1. To all the faithful servants of Christ in general.

Thence learn, That for a person to spend and end his days in the service of Christ, and doing his will, gives good assurance of a blessed condition. Blessed is that servant.

2. To the ministers of the gospel in special may these words be applied.

And here observe, 1. The character and duty of a gospel-minister: He is the steward of Christ’s household to give them their meat in due season.

Observe, 2. The qualifications requisite in such stewards, faithfulness and prudence: Who then is that faithful and wise steward?

Observe, 3. The reward insured to such stewards as answer these qualifications: Blessed is that servant.

Learn hence, That the ministers of the gospel are in a special sense the stewards of Christ’s household.

2. That faithfulness and prudence are the necessary and indispensable qualifications of Christ’s stewards.

3. That wherever these qualifications are found, Christ will graciously and abundantly reward them.

Our faithfulness must respect God, ourselves, and our flock, and includes our integrity of heart, purity of intention, industry of endeavour, impartiality in our administrations.

Prudence appears in the choice of suitable subjects, in the choice of fit language, in exciting our own affections in order to the moving of our people’s.

Ministerial prudence will teach us, by the strictness and gravity of our deportment, to maintain our esteem in the consciences of our people. It will assist us to bear reproach, and direct us to give reproof; he that is silent cannot be innocent; reprove we must, or we cannot be faithful; but prudently, or we cannot be successful.

Fuente: Expository Notes with Practical Observations on the New Testament

Mat 24:45-51. Who then is the faithful and wise servant Which of you aspires after this character? Wise Every moment retaining the clearest conviction that all he now has is only intrusted to him as a steward: Faithful Thinking, speaking, and acting continually in a manner suitable to that conviction. Whom his lord hath made ruler over his household This evidently chiefly concerns the ministers of the gospel. See notes on Luk 12:42, &c. Blessed is that servant, &c. You, the ministers of religion, ought to be peculiarly faithful in the discharge of your duty; for it is not an ordinary trust that is committed to your charge. You are stewards, whose business it is to take care of the whole family, and who, because of the influence which your example may have upon others, ought to be remarkably diligent. Your duty is to be well acquainted with the stores of evangelical truths, and to understand how they may be best applied. You should know likewise the various characters of the persons under your charge, that you may be able to give every one of them his portion of meat in due season. Verily, he shall make him ruler over all his goods If when I come I find you thus employed, I will highly reward you with the glories and joys of my kingdom, even as an earthly master bestows particular marks of respect on such servants as have been remarkably faithful in any important trust. But if that evil servant Now become evil, having put away faith and a good conscience, shall say in his heart, My lord delayeth, &c. On the other hand, if you behave like wicked stewards, who, because their lord delays his coming, beat their fellow-servants and get drunk with sots and epicures; if you tyrannise over the consciences of your brethren, neglect the duties of your function, and give yourselves up to sensual pleasures, I will come when you little think of it, and will make you dreadful examples of my indignation, by the severe punishments which I will inflict upon you. And shall cut him asunder Tearing and cutting persons into several pieces, was one of the severest kinds of punishment anciently used, and is here put for the extreme misery that awaits the persons here described in the other world. And appoint him his portion with the hypocrites The worst of sinners. 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!

Fuente: Joseph Bensons Commentary on the Old and New Testaments

The parable of the two servants 24:45-51 (cf. Luk 12:42-48)

This parable illustrates the two attitudes that people during the Tribulation will have regarding Jesus’ return.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The servants (Gr. douloi) are Jesus’ disciples to whom He has entrusted the responsibility of managing His affairs during His absence from the earth. Some servants will be faithful and wise (prudent, cf. Mat 7:24; Mat 10:16). They will carry out God’s will for them, including feeding the world the gospel, which dispensing food represents in the parable. When Jesus returns, these faithful servants will be "blessed" (i.e., the objects of God’s favor and consequently happy, cf. Mat 5:3). Moreover Jesus will promote them to positions of greater responsibility in the kingdom that He will establish.

"The reward of faithfulness is to be trusted with higher responsibilities; cf. xxv. 21, 23, Lk. xvi. 10a. Since the parable deals with the Parousia, the words apply to higher activities in the age to come." [Note: M’Neile, p. 358.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The importance of prudence and faithfulness 24:45-25:30

Jesus continued instructing His disciples but now stressed the importance of prudence and faithfulness as He prepared them for His return. There are three parables in this section. All of them refer to two types of disciples, the faithful and the unfaithful. [Note: See Dillow, pp. 385-96.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)