Exegetical and Hermeneutical Commentary of Luke 12:47
And that servant, which knew his lord’s will, and prepared not [himself,] neither did according to his will, shall be beaten with many [stripes.]
47. shall be beaten with many stripes ] Exceptional privileges if rejected involve exceptional guilt and punishment, Luk 10:13; Jas 4:17; 2Pe 2:21.
Fuente: The Cambridge Bible for Schools and Colleges
Which knew his lords will – Who knew what his master wished him to do. He that knows what God commands and requires.
Many stripes – Shall be severely and justly punished. They who have many privileges, who are often warned, who have the gospel, and do not repent and believe, shall be far more severely punished than others. They who are early taught in Sunday schools, or by pious parents, or in other ways, and who grow up in sin and impenitence, will have much more to answer for than those who have no such privileges.
Fuente: Albert Barnes’ Notes on the Bible
Luk 12:47
Beaten with many stripes
Many stripes
Our Lord in the context urges His disciples to diligence, watchfulness, and fidelity.
This is important, for we are stewards, servants, and are responsible to Him who will one day say unto us, Give an account of thy stewardship.
I. THE CHARACTER SUSTAINED–That servant. In many passages of Scripture true believers are called the servants of God. Called so by God–by Christ–by believers themselves (see Joh 12:26). Paul a servant of God; James, a servant of God, etc.
1. The servants Master. This is Christ. He is the Head of the Church–the Divine Sovereign–Lord of all. He issues His commandments–appoints His ordinances–gives His rewards (Joh 13:13; Mat 23:28).
2. The servants origin. Once servants of sin, of Satan–the world–pleasure–self. Now enlightened to perceive the superiority of Christ–translated from the kingdom of darkness (Rom 6:16-22).
3. The servants character.
(1) Must be faithful, give up all for his master.
(2) Patient. His work will require self-denial.
(3) Enduring, day after day he must toil on in an evil and difficult world.
(4) Anxious to please, out of love and affection, not from fear or dread.
II. THE SERVICE REQUIRED–The will of the Master. What is the will of our Master?
1. Faith and repentance. These duties are desired in order that they may accomplish the servants salvation (Joh 3:16; Mar 16:15-16).
2. The advancement of His Kingdom. This is to be brought about by the servants labour. It is an unspeakable honour to be so employed.
3. Internal sanctification. Humility for failings. The acquisition of holiness. Piety of life. Sanctification of spirit.
4. Zeal in duty. Love is not to wax cold–the voices of prayer and praise are not to be silent–the hands are not to hang down–the voice is not to be silent.
III. THE CONSEQUENCES ATTENDANT. On doing this duty depends reward or punishment. If it is faithfully performed, the servant shall have the approval of his Master; if neglected, His blame.
1. This is natural. It is the way of the world. A bad servant is soon discharged. A dishonest one is disgraced.
2. It is also just Wages would not be given unless they were earned. Slaves were obliged to obey.
3. It is for the good of the just. If careless, ignorant, evil men were admitted to heaven, it would be a place of misery.
IV. THE PUNISHMENT PROPORTIONATE. An ignorant servant may be awkward without intentionally transgressing. But for those who know what is right, and deliberately sin, there will be many stripes. It is those who transgress against light and privilege and mercy, who will have to bear the full brunt of the law. Therefore–
1. How great was the guilt of the Jews. They had Gods oracles. Special revelation. Continuance of guidance.
2. How much greater our guilt if we offend. We have not only the light of the Jews, but the full blaze of Christs revelation, and light, and work. All things made plain. All prophecies fulfilled. All directions given. If we neglect our duty, how many will be the stripes we shall receive! (The Preachers Analyst.)
Practice in religion necessary in proportion to our knowledge
I. THAT IGNORANCE IS A GREAT EXCUSE OF MENS FAULTS, AND WILL LESSEN THEIR PUNISHMENT; but he that knew not, but did commit things worthy of stripes, shall be beaten with few stripes.
1. There is an ignorance which doth wholly excuse and clear from all manner of guilt, and that is an absolute and invincible ignorance, when a person is wholly ignorant of the thing, which, if he knew, he should be bound to do, but neither can nor could have helped it, that he is ignorant of it; that is, he either had not the capacity, or wanted the means and opportunity, of knowing it. In this case a person is in no fault, if he did not do what he never knew, nor could know to be his duty. For God measures the faults of men by their wills, and if there be no defect there, there can be no guilt; for no man is guilty, but he that is conscious to himself that he would not do what he knew he ought to do, or would do what he knew he ought not to do.
2. There is likewise another sort of ignorance, which either does not at all, or very little, extenuate the faults of men; when men are not only ignorant, but choose to be so that is, when they wilfully neglect those means and opportunities of knowledge which are afforded to them; such as Job speaks of–Who say unto God, depart from us, for we desire not the knowledge of Thy ways (Job 21:14). But out Saviour here speaks of such an ignorance as does in a good degree extenuate the fault, and yet not wholly excuse it; for he says of them, that they knew not their Lords will; add yet that this ignorance did not wholly excuse them from blame, nor exempt them from punishment, but they should be beaten with few stripes.
3. There is an ignorance which is ,n some degree faulty, and yet does in a great measure excuse the faults which proceed from it; and this is when men are not absolutely ignorant of their duty, but only in comparison of others, who have a far more clear and distinct knowledge of it; and though they do not grossly and wilfully neglect the means of further knowledge, yet, perhaps, they do not make the best use they might of the opportunities they have of knowing their duty better; and therefore, in comparison of others, who have far better means and advantages of knowing their Lords will, they may be said not to know it, though they are not simply ignorant of it, but only have a more obscure and uncertain knowledge of it. Now this ignorance does in a great measure excuse such persons, and extenuate their crimes, in comparison of those who had a clearer and more perfect knowledge of their Master s will; and yet it does not free them from all guilt, because they did not live up to that degree of knowledge which they had; and perhaps if they had used more care and industry, they might have known their Lords will better.
II. THAT THE GREATER ADVANTAGES AND OPPORTUNITIES ANY MAN HATH OF KNOWING THE WILL OF GOD, AND HIS DUTY, THE GREATER WILL BE HIS CONDEMNATION IF HE DO NOT DO IT. The servant which knew his Lords will, and prepared not himself, neither did according to it, shall be beaten with many stripes. Which knew his Lords will, and prepared not himself; the preparation of our mind to do the will of God, whenever there is occasion and opportunity for it, is accepted with Him; a will rightly disposed to obey God, though it be not brought into act for want of opportunity, does not lose its reward: but when, notwithstanding we know not our Lords will, there are neither of these, neither the act nor the preparation and resolution of doing it, what punishment may we not expect? For, after all the aggravations of sin, there is none that doth more intrinsically heighten the malignity of it, than when it is committed against the clear knowledge of our duty, and that upon these three accounts:
1. Because the knowledge of Gods will is so great an advantage to the doing of it.
2. Because it is a great obligation upon us to the doing of it.
3. Because the neglect of our duty in this case cannot be without a great deal of wilfulness and contempt. (Archbishop Tillotson.)
The enlightened, yet disobedient servant, beaten with many stripes
I. THE LORD JEHOVAH IS OUR JUST AND LAWFUL MASTER, AND LEGITIMATELY CLAIMS OUR SUPREME AFFECTION FOR HIS EXCELLENCIES, AND OUR ENTIRE OBEDIENCE TO HIS LAWS. He makes His claims, and He has a right to them.
1. Has He not a right to our supreme affection, and our entire devotedness to His will, as our Creator?
2. The claim will increase when we consider that He is not merely our Father in giving us existence, so that we derive our being from Him, but that we receive our wellbeing from Him.
3. His claims are still higher, and we may say, resistless, on the ground of redemption.
II. THE LORD JEHOVAH HAS AFFORDED YOU AND ME, AS HIS SERVANTS, THE CLEAREST KNOWLEDGE OF HIMSELF, AND OF HIS RIGHT OVER US, AND OF HIS WILL TOWARDS US, AND OF HIS EXPECTATIONS FROM US.
1. By a letter–a book.
2. By His servants–the persons who bear the letter.
3. By the unction of His Holy Spirit imparted to us.
III. IT IS EVIDENT, FROM THE CHOICE AND CONDUCT OF MANY, THAT, THOUGH THEY MUST AND DO KNOW THEIR MASTERS WILL, YET THEY DO NOT PREPARE THEMSELVES NOR DO ACCORDING TO IT.
IV. THE SIN OF SUCH MEN, THEREFORE, IS STAMPED WITH PECULIAR MALIGNITY, AND, WITHOUT PARDON, WILL BE FOLLOWED BY THE SEVEREST PUNISHMENT. You that know your Masters will, and do it not–remember, your sin is stamped with peculiar malignity. The malignity of a crime always bears proportion to the known dignity of the character insulted. To insult a constable, in the exercise of his official capacity, is a crime; to insult a magistrate on the bench is a greater; to insult a monarch on his throne is rebellion. Therefore, the gradation of crime always rises in proportion to the known dignity of the character offended. Then what must be–what must be the black aggravation of your crime, who know your Masters will, and know who that Master is, and yet do not prepare yourselves nor do according to it? You sin against God the Father in His laws–and you know Him to be so; you trample under foot the blood of the Son of God–and you know Him to be so; you do despite unto the Spirit of Grace–and you know who it is that you are doing despite unto. Remember, also, there is an aggravation in the case. It is not one sin committed once; it is the same sin committed again and again, under growing aggravations. Human laws say–for the first offence the penalty shall be light, for the second it shall be doubled, for the third it shall be trebled, and so on, so that punishment always bears proportion to the multitude of the offences. Very well; then, pray what sort of a sinner must you be? You know your Masters will, and do it not; and that is not in one instance–one sin once committed, or one duty once omitted, or one blessing once neglected–it is the same sin committed again, and again, and again, a thousand times repeated with increasing aggravations. Judge, then, wicked and slothful servant, of such a Master! what must be the malignity of your sin. And then, again, it is not one sin committed a thousand times even, but a multitude of sins committed again and again with those magnifying aggravations. (W. Dawson.)
Gods penal law
I. ALL MEN EXIST IN A STATE OF OBLIGATION TO GOD. They are His servants; He, their Master.
II. THE RESPONSIBILITIES OF MEN, CONNECTED WITH THEIR STATE OF OBLIGATION, VARY IN PROPORTION TO THEIR OPPORTUNITIES OF KNOWLEDGE AND OF IMPROVEMENT.
1. There exist in the world very different degrees of opportunity for knowledge and improvement.
2. We are placed in circumstances which afford to us the highest degrees of opportunity for knowledge and for improvement.
3. Possessing as we do such opportunities, we are under a special call to eminent devotedness to the service of God.
III. THE PUNISHMENT OF MEN FOR THE VIOLATION OF THEIR RESPONSIBILITIES, IS REGULATED ACCORDING TO THE VALUE OF THE OPPORTUNITIES WHICH THEY HAVE POSSESSED, AND HAVE ABUSED. There are two remarks under this part of the subject to which your attention will be called.
1. You will observe, first, that punishment is to be inflicted upon all by whom their original obligations have been forgotten and violated. The desert of punishment is presented under the phrase of committing things worthy of stripes. A certain period is stated to be appointed by the master, or lord of the household, for the purpose of returning, in order to inflict punishment, or grant rewards, according to the characters of those by whom he has been professedly served.
2. But, what we principally intend to insist on, on this part of the subject, is, that the punishment to be inflicted on those whose opportunities have been many, will be far more grievous than the punishment to be inflicted on those whose opportunities have been few. Many stripes, or larger and heavier inflictions, are to be the portion of him who knew his lords will and did it not; but few stripes, or minor inflictions, are to be the portion of him who knew not his lords will, and did it not. In this infliction of stripes there seems an allusion to the law, which you observe to be contained in Deu 25:1-3. The deduction of the Saviour, in connection with this law, appears to be this: that those whose opportunities have been few shall receive a certain amount of punishment, limited in some mode analogous to that which is contained in the announcement of the law; but that those whose opportunities have been many, and who yet have abused and slighted them, are to be subjected to a punishment to which no limit and no measure are to be assigned: they are to endure the keenest inflictions which the wrath of an Almighty and Infinite Being can pour upon them. (J. Parsons.)
The penalty of disregarded duty
I had an aged friend who knew Robert Pollock, the celebrated Scotch poet, and he told me that Pollock lost his life through too vivid views of the great future. It seemed as if he walked amid the realities of the eternal world. It was too great for his physical strength, and he died in early life. Robert Pollock one day caught a glimpse of the destiny of those who miss heaven. I can recollect here and there a sentence: And as I listened I heard these beings curse Almighty God, and curse the Lamb, and curse the earth, the resurrection morn, and seek, and ever vainly seek for utter death. And to the everlasting anguish still the thunders from above, responding, spoke these words which, forlornly echoing through the caverns of perdition, fall on every ear: Ye knew your duty, but ye did it not. Then back again recoiled a deeper groan–a deeper groan! O what a groan was that! (Dr. Talmage.)
Result of sinning against the light
A few weeks ago, a poor woman came to my surgery, and said, A young woman is lodging in the same house with me, who is wretchedly poor, in great suffering, and, I fear, near her end. I accompanied the woman home. She led me to the bedside of the dying girl, and left us together. It was a dreadful scene. A girl of three or four and twenty lay on a wretched pallet, with scarcely any covering. A single chair and a broken table was all the furniture the room contained. Near the bed was hanging, on a few pegs, the girls finery. Yes, alas l finery. Dresses of gaudy material, and showily made up, were flaunting their gay colours in this chamber of death, looking in that girls eyes as she lay dying, as witnesses of her sin and folly, and reminding her that, as soon as she was dead, these things, which had cost her so dear, mould become the property of the landlady, as payment of the debt she had not money to discharge. I leaned over the bedside, and took her hand in mine. I told her that Jesus had sent me to her with an offer of peace and pardon. No, she said, hoarsely–no, I was brought up in a Sunday-school; I knew the right, but I did it not. There is no pardon for me now. I knelt down, I prayed for her–prayed, as she had not confidence to pray for herself–her sinful self. I besought Him that she might repent and find peace. But, even as I talked with her, she died, uttering the fearful cry, Too late! too late! (Dr. Raynor.)
Disregarding the light
It is said that off the coast of New Zealand a sea-captain steered his vessel directly toward the light, and, thinking himself safe, fell asleep. His vessel dashed upon the rocks at the very foot of the lighthouse. The beacon-light shining out upon the deep for protection and guidance furnished no help to the slumbering mariner. Indeed, his culpability was greater because of the abuse of the friendly gift.
Degrees of punishment
The legend of St. Macarius of Alexandria runs thus: One day as Macarius wandered among those ancient Egyptian tombs, wherein he had made himself a dwelling-place, he found the skull of a mummy, and turning it over with his crutch, he inquired to whom it belonged; and it replied, To a pagan. And Macarius, looking into the empty eyes, said, Where, then, is thy soul? And the head replied, In hell. Macarius asked, Itchy deep? And the head replied, The depth is greater than the distance from heaven to earth. Then Macarius asked, Are there any deeper than thou art? The skull replied, Yes: the Jews are deeper still. And Macarius asked, Are there any deeper than the Jews? To which the head replied, Yes, in sooth! for the Christians whom Jesus Christ hath redeemed, and who show in their actions that they despise His doctrine, are deeper still.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 47. Shall be beaten with many stripes.] Criminals among the Jews could not be beaten with more than forty stripes; and as this was the sum of the severity to which a whipping could extend, it may be all that our Lord here means. But, in some cases, a man was adjudged to receive fourscore stripes! How could this be, when the law had decreed only forty? Answer: By doubling the crime. He received forty for each crime; if he were guilty of two offences, he might receive fourscore. See Lightfoot.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
41-48. unto us or even to all?usthe Twelve, or all this vast audience?
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And that servant which knew his Lord’s will,…. Not his secret, but his revealed will; the will of God, which lies in the declarations of his grace and mercy in the Gospel, and in the commands and ordinances expressed in his word; and which are the good, perfect, and acceptable will of God; the knowledge of which is necessary, in order to practice: and where there is a spiritual and saving knowledge, there will be practice: but there may be knowledge, where there is no practice, and which was the case here: Christ here distinguishes between wicked servants, some being knowing, and others ignorant; and accordingly the aggravations of their guilt are more or less:
and prepared not himself; so the Arabic and Ethiopic versions supply, but the Syriac version, “for him”, that is, for his Lord: but it may as well be read as in the Vulgate Latin, without any supplement, “and prepared not”; he took no thought nor care about doing it; there is no preparation, readiness, nor disposition, in a natural man, to the will of God: no man is prepared or ready to do it, but he that is regenerated, or is made a new creature; who has the laws of God written on his heart, and who has the Spirit of God put within him, to cause him to keep them; and who has faith in Christ, and strength from him to observe them; but there may be knowledge, where such a preparation is wanting; persons may know much, and profess to know more, and in works deny all, and be to every good work, unfit, disobedient, and reprobate: this clause is left out in the Persic version:
neither did according to his will; the will of God is done aright, when what is done, is done according to the command of God, in the strength of Christ, from love to him, in the exercise of faith on him, and with a view to his glory, and without any dependence on what is done; but there may be knowledge, without any thing of this: the words, “neither did”, are wanting in the Syriac version: and such a man that has knowledge without practice,
shall be beaten with many stripes; alluding to the law of the Jews, by which a wicked man was to be punished, by beating him with stripes, not exceeding, forty, according to the nature of his fault,
De 25:2 and here it signifies, that persons who have light and knowledge, and the means thereof, and act not according to them, shall be punished with the greatest severity, and endure the greatest degree of torments in hell; see Mt 11:21
Fuente: John Gill’s Exposition of the Entire Bible
Which knew ( ). Articular participle (second aorist active, punctiliar and timeless). The one who knows. So as to (does not make ready or do).
Shall be beaten with many stripes ( ). Second future passive of , to skin, to beat, to flay (see on Matt 21:35; Mark 12:3; Mark 12:5). The passive voice retains here the accusative (supply , present in Lu 10:30). The same explanation applies to in verse 48.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And that servant which knew his lord’s will,” (ekeinos de ho doulos ho gnous to thelema tou kuriou autou) “Then that servant who had known the will of his lord,” who had been enlightened, understood his calling and assignment of service, in his master’s household labors.
2) “And prepared not himself,” (kai me hetoimasas) “And who had not prepared,” for his return, and an accounting to him, of assigned labors done, or left undone, while he still will be living, but is not looking, lacks something in behavior and service to be then received of the Lord.
3) “Neither did according to his will,” (he poiesas pros to thelema autou) “Or had not done (behaved) according to, or in harmony with, his will,” in his moral conduct and ethical practices, but had been eating and drinking in an unbecoming manner, acting like the world, Luk 21:34; 1Jn 2:17-19.
4) “Shall be beaten with many stripes.” (daresetai pollas) “He will be beaten with many stripes,” Deu 25:3; 2Co 11:24, after he has been cut asunder, Luk 12:46, or left behind, when the man of sin will kill all believers and unbelievers who do not worship him, or take his mark in their forehead and hand; This means all who will not bow their head to his thinking and serve him with their hands, Rev 13:16-17. This is neither hell nor purgatory after death, for any believer, but seems to be a certain severe chastening that may lead to a tribulation death, before such a disobedient living servant is caught up to meet the Lord, Jas 4:17; Rev 20:4.
Fuente: Garner-Howes Baptist Commentary
Luk 12:47
. But that servant. There is great weight in this circumstance, which is mentioned by Luke alone, that, in proportion as any man knowingly and willingly takes pleasure in despising the Lord, he deserves severer punishment. A comparison is made between the greater and the less to this effect: If punishment does not fail to be inflicted on a servant who errs through mistake, what shall become of the wicked and rebellious servant, who purposely, as it were, tramples under foot the authority of his master? It ought to be remembered, however, that those who are appointed to govern the Church do not err through ignorance, but basely and wickedly defraud their Master of his right.
Yet we ought to gather from this passage a general doctrine, that it is in vain for men to betake themselves to the plea of ignorance, in order to be freed from condemnation. For if a mortal man claims the right of demanding from his servants that they shall inquire into his will, so that nothing may be done in his house in a heedless or confused manner; how much greater authority belongs to the Son of God, that they who serve him should be earnestly desirous to be informed about his injunctions, and not rush forward, at their own pleasure, to act in a state of uncertainty, but depend wholly on the intimations of his will; particularly when he has prescribed what we ought to do, and always gives us a gracious answer, when we ask his direction? It is certain, that our ignorance is always accompanied by gross and shameful negligence. We see, indeed, that it is in vain to resort to this subterfuge, that he who has gone wrong through ignorance is not in fault; for, on the contrary, the Heavenly Judge declares, that though such offenders are visited by lighter chastisement, yet they will not be altogether unpunished. And if even ignorance does not excuse men, how dreadful is the vengeance that awaits deliberate transgressors, who with outrageous violence provoke God, in opposition to the dictates of their conscience? The more abundant the instruction, therefore, which any man has received, so much the greater is the ground for punishment, if he be not obedient and submissive. Hence it appears how trifling and worthless is the excuse of those who, now rejecting the plain doctrine of the Gospel, endeavor to screen such obstinacy by the ignorance of their fathers; as if ignorance were an adequate shield to ward off the judgment of God. But granting that faults committed through mistake were pardoned, it would be highly unreasonable that the same favor should be extended to those who sin willfully, since with deliberate malice they rage against God.
Fuente: Calvin’s Complete Commentary
(47) And that servant, which knew his lords will.The verses that follow (Luk. 12:47-50) are peculiar to St. Luke, and every word is full of profoundest interest. First there comes a warning to the disciples who knew their Lords will, who had been told to watch for His coming, to prepare themselves and others for it. That will included the use of all gifts and opportunities, as in the parables of the Pounds and the Talents, with faithfulness and activity in using them. On those who, with their eyes open, were sinning against light and knowledge (our Lords words had, we can scarcely doubt, a latent reference to Judas) there should come, in this world or in the world to come, a penalty proportionably severe.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
47. Knew his Lord’s will Either actually, from received information, or, virtually, because the revelation was within reach and with due warning.
His Lord’s will Namely, that the servant should keep his girded loins and trimmed lamp in readiness for the coming of his Lord; The sin here is rather negligence than the riot of Luk 12:46. The terms of punishment are therefore much milder.
Prepared not himself For his Lord’s return in judgment.
Beaten with many stripes In the blended proportion of his knowledge and his amount of sin.
“And that servant, who knew his lord’s will, and did not make ready, nor did according to his will, will be beaten with many stripes,”
The question here is whether this is the same slave or another one. If the steward was decapitated it would certainly suggest that this is another one. This tagging on of an extra idea to a parable would also fit in with the way that Jesus suddenly tagged on an extra idea to the previous parable (Luk 12:39). It is a vivid way of stressing a point. And we must remember that the lord will always have all his staff to call into account for their behaviour while he has been away.
There would therefore appear to be three gradings (threefoldness thus covering all the servants), the steward, the high level servant who was in the know about his lord’s requirements, and the lower level servant who was not. This high level servant then is one who was under the steward, but who also knew what his lord wanted and had not made ready. He too had been faithless, although not going as far as the steward. He is not therefor decapitated and assigned with the unbelievers. Rather he is given a severe beating. This might suggest that he was rather seen as a believer who had to be disciplined, although the severe beating might indicate the fate of the unbeliever. It is, of course, picture language. It does not mean that beatings will be handed out at the second coming (even though what is handed out may in some ways be worse, ‘he himself will be saved but only as through fire’ – 1Co 3:15, compare 2Co 5:10).
Christ’s summary:
v. 47. And that servant which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.
v. 48. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more.
The Lord here states the principle according to which punishments are given in the kingdom of God, and especially on the Day of Judgment, not according to an absolute decree, but according to the measure of fault. There is the servant that was fully informed as to the will of his Lord, but deliberately chose to ignore this will and to do as he pleased. His punishment will be heavy, and it will consist of many stripes. On the other hand, a servant may have been in ignorance of the master’s will, but still committed something which deserved punishment; he will receive only few stripes. This is not to be understood as though a servant could plead ignorance when he had deliberately ignored a command. Ignorance is no excuse where knowledge might have been obtained. The rule is that the demand of the master is in proportion to the gifts dispensed, whether these be temporal or spiritual. In every case the person concerned is only a steward having charge of the gifts. A rich man cannot dispose of his property as he chooses; a person with unusual powers of intellect has no right to put them to uses pleasing his own ambition or selfishness; one to whom God has given an extraordinary measure of spiritual knowledge cannot choose to ignore this talent. The day of reckoning is coming; and the reckoning will be severe, but just. In the entire matter of sanctification, therefore, a Christian will be alert at all times.
Luk 12:47-48. And that servant which knew his lord’s will, &c. Lest the consideration of the strictness of the account, and the greatness of the punishment described in the parable, might terrify men of honest dispositions, who might err merelythrough weakness, Jesus shewed them, that as offences differ greatly in their circumstances and aggravations, so shall they differ in their punishment also. To understand this part of our Lord’s discourse, we must suppose that the servant here spoken of had received full instruction from his Lord, either before his departure, or afterwards by letters, how he was to employ himself, and the servants under his care; wherefore if he neglected his duty, he was more to blame than the inferior servants, who had no knowledge of their Lord’s will but from the steward or superior servant, who might conceal it from them, if he had a mind to serve any bye-end of his own. There is great emphasis in the words prepared not himself, neither did according to his Lord’s will. The sense rises on that of the foregoing verse; as if our Lord had said, “Think not that I merely intend to forbid such gross immoralities as drunkenness, riot, oppression, &c. but be assured that sins of omission, where there have been fair opportunities of learning your duty, will expose you to the divine wrath.”Scourging was an usual punishment for negligent servants. See Deu 25:2-3. Our Lord, by telling us that the servant who knew not his Lord’s will, shall be beaten though with few stripes, if committing things worthy of stripes, strongly intimates, that ignorance will not entirely excuse any who have neglected God’s service, since they might in general have known at least the main branches of their duty, as every servant may know in the main what kind of conduct his master will approve; though some may be much more fully instructed than others, as to his particular pleasure. We may observe further, that, as rational creatures, it is as much our duty to cultivate our reason, and to inquire into and know our duty, as it is to act through grace agreeably to the knowledge that we have. With respect to the distinctions above made, how fitly does this parable describe the aggravation of the sins of ministers and teachers of religion, who have such superior and singular advantages for knowing Christ’s will! In this light it shews the justice of the more severe punishments here denounced, as to be inflicted on them for such wilful neglects and miscarriages as they are found to be guilty of in the discharge of their office. Indeed, all who are in any measure distinguished by the gifts of the divine bounty to them, or by their stations, whether in civil or sacred offices, should attentively dwell on the great truth so solemnly repeated in this 48th verse, and should seriously consider it with a view to their own account,that to whomsoever much is given, of him shall much be required.
Luk 12:47-48 . This passage, which is peculiar to Luke, gives explanatory information of a general kind, yet related to Mat 25:14 ff., to account for the severity of the punishment, Luk 12:46 . This will ensue, in accordance with the general rule of retribution coming into operation at the return of the Lord: that that slave, etc. , though placed first for emphasis, does not refer to the single concrete person indicated at Luk 12:45 , but is a general term indicating the class to which the also belongs; and carries on the meaning with an explanatory force (Hermann, ad Viger . p. 845; Khner, ad Xen. Mem . ii. 1. 1).
] of his own Lord , makes the responsibility to be felt the more strongly.
] is not to be supplied (Luther, Kuinoel, and many others), but: and has not made ready , has made no preparation. Comp. Luk 9:52 . It belongs also to . .
] (see Schaefer, ad Bos. Ell . p. 387; Valckenaer, Schol . p. 214; Winer, p. 520 [E. T. 737]), , , Euthymius Zigabenus. On the accusative, comp. , Plat. Legg . viii. p. 845 B, and see Buttmann, Neut. Gr . p. 164 [E. T. 189].
Luk 12:48 . ] but the slave, who shall not have learnt to know it . Such a one cannot be left without punishment, not because he has not obeyed the Lord’s will (for that has remained unknown to him), but because he has done that which deserves punishment; even for such a one there is that which deserves punishment, because, in general, he had the immediate moral consciousness of his relation to his Lord as a subjective standard (comp. Rom 2:12 ff.), even although he did not possess the objective law of the Lord’s will positively made known to him, on which account also a lighter punishment ensues. Theophylact and Euthymius Zigabenus are wrong in thinking here of such as could have learnt to know the Lord’s will, but from laziness and frivolity have not learnt to know it. An arbitrary limitation; and can such an ignorance diminish the responsibility? Rom 1:28 ff. We can the less regard the responsibility as diminished when we remember that by is described the case of a slave of Christ , who has remained ignorant of his Lord’s will.
. . .] but of every one , in order, moreover, still to add this general law as explanatory information on the subject of that so severe punishment, Luk 12:46 , etc.
] in official duties , as to the .
] in official efficiency . The collocation of , , and then , , has a special emphasis.
The second member (the categoric plural, as at Luk 12:20 : in reality is the subject) . . . is a parallel similar in meaning to the first, but with the climax : , which is not to be taken as: “ plus quam aliis , quibus non tam multa concredita sunt” (Kuinoel, Bleek, following Beza, Grotius, and others, which would be insipid, and a mere matter of course), but: in the case of him to whom much has been entrusted (with whom a large sum has been deposited), still more than this entrusted will be required of him. In this statement is implied the presupposition that the capital sum must have been increased by interest of exchange or by profit of commerce. Comp. Mat 25:15 ff. The deposit was not to lie idle. On , comp. Herod. vi. 86; Xen. R. Ath . ii. 16; Polybius, iii. 17. 10, xxxiii. 12. 3; Tob 1:14 ; 1Ma 9:35 . The construction in both members is a well-known form of attraction, Khner, II. p. 512; Buttmann, Neut. Gr . p. 247 [E. T. 288].
DISCOURSE: 1530 Luk 12:47-48. That servant, which knew his Lords will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more.
IF there be much spoken in Scripture concerning the necessity of faith in Christ, so is there much spoken also concerning the necessity of obedience to him. The two are never to be separated: they are indissolubly connected together in Gods purpose; and must be also in our attainments: they are the root and the fruit, or the foundation and the superstructure. The importance of good works is marked with peculiar force in the words before us; wherein our Lord makes known to us,
I.
The ground and measure of our responsibility to God
The ground of our responsibility to God is, that we are his servants
[Every living man, from the highest to the lowest, is a servant of the Most High God. In this respect there is no difference between the king upon his throne and the beggar on a dunghill. Every one of us has his proper office to perform for him, and every one that measure of talent which He has seen fit to commit to our care. Had we been independent of him, we had had no responsibility: but, having received every thing from him, and for him, we must, of necessity, give up an account to him of all that we have received, and of all that we have done.] [A steward has much communication with his master, and an intimate acquaintance with his will; whilst a labourer is but very partially and imperfectly informed. Of course, therefore, much more is expected from the steward, than from the labourer. Thus it is in Gods family. There is much more expected of a Christian, than of a Heathen, who has never received any revelation from God; and much more from one who has the Gospel faithfully administered to him, than from one who has never had its riches unfolded to him. The two different persons will be judged by a different law: the Heathen being a law unto themselves; but Christians being judged according to the opportunities of instruction that have been afforded them. Our blessed Lord told his hearers, that, if he had not come and spoken to them, they had not had sin; but that now they would have no cloak for their sin [Note: Joh 15:22.]. And on the same ground he warned them, that they would have a more tremendous doom than Tyre and Sidon, yea, than even Sodom and Gomorrha, because they had possessed advantages which the inhabitants of those cities had never known, and had abused privileges which they had never enjoyed [Note: Luk 10:12-14.].]
Agreeable to this view of our responsibility will be,
II.
The rule of Gods procedure towards us in the day of judgment
Under the law, certain offences were to be punished with stripes, which were awarded to malefactors according to their desert [Note: Deu 25:2-3.]. Now, in a family, every servant ought to know his duty; and, therefore, if he violate it through ignorance, he is deserving of blame: but if he violate it knowingly and wilfully, he is, of course, worthy of severer reprehension. This, under the law, was particularly marked as a rule whereby to estimate and punish the faults of men: The priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the Lord, to make an atonement for him: and it shall be forgiven him. But the soul that doeth aught presumptuously, the same reproacheth the Lord; and that soul shall be cut off from among his people [Note: Num 15:27-31.].
His investigation of cases will be most exact His sentence, too, will be pronounced in perfect equity Consider now, beloved, What is the aspect of this passage upon your state
[Not only the heathen world, but thousands of Christians also, possess not the privileges which you enjoy. Not only must you, but God himself also will, bear me witness, that I have not withheld from you any thing that was profitable for you. I have not shunned to declare unto you the whole counsel of God: so that, if you have neglected to fulfil it, you are altogether without excuse. Call to mind, then, the instructions that have been given you: and compare with them the state of your souls before God [Note: Jam 4:17.] Do this, and say whether you have not reason to fear that stripes will be your deserved recompence [Note: Luk 10:15.] ]
2.
What is your duty in relation to it
[Rise to the occasion. Remember whose ye are. Ye are the Lords: ye are his by creation: ye are his by redemption: you are not in any respect your own: ye are bought with a price; and therefore are bound to glorify God with your bodies and your spirits, which are Gods [Note: 1Co 6:20.]. Think not that ignorance will excuse you: Say not before the angel or messenger of the Lord, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands [Note: Ecc 5:6.]? Search out, with diligence, the mind of God: lose no opportunity of obtaining a further acquaintance with it: and, whatsoever you know to be his will, do it with all your might [Note: Ecc 9:10.]. ]
47 And that servant, which knew his lord’s will, and prepared not himself , neither did according to his will, shall be beaten with many stripes .
Ver. 47. Which knew his Lord’s will ] None are so filled with God’s wrath as knowing men. Sapientes sapienter descendunt in infernum, The wise wisely go down into hell, saith Bernard. The devil is too hard for them.
47, 48. ] Primarily , in reference to the question in Luk 12:41 , = , the disciples.
= , the multitude: but the application is not limited to this: the truth is one of universal extent. The 47th verse needs little explanation: after both and , is to be supplied, see reff.: and cf. Aristoph. Nub. 959, .
., not , but, matters, . . .: almost in the absolute sense of ‘making ready:’ it refers back to the of Luk 12:40 ; this readiness being not only preparing himself , but the matters over which he has charge, Luk 12:35 . There is reference to Deu 25:2 .
. ] The case is of one (a disciple in the first reference, but then generally of all men) who bona fide is ignorant of his Lord’s will. That such persons shall be punished , is both the sentence of the law, see Lev 5:17-19 , and an inference from the truth set forth Luk 12:57 , and Rom 1:19-20 ; Rom 1:32 ; Rom 2:14-15 , that the natural conscience would have prevented the . (Observe that the two classes, not included here , are , and , as far as that can be said (see Rom 2:14 ); the reference here being only to the in both cases, or rather to the . in the first case and its equivalent . in the second.) But the difficulty seems to be to assign a spiritual meaning to the . That such will be the case , would priori be consonant to the justice of the Judge of all the earth: and we have it here declared, that it shall be so: but how , is not revealed to us. It is in vain for the sinner to encourage himself in sin from such a declaration as this: for the very knowledge of the declaration excludes him from the exemption. “Our ears have heard the voice divine; We cannot be as they.” (Christian Year.)
, attr. for , .
] The second is not the that has been given, but a proportionable amount of result of diligence, a which he is to render.
. ] Perhaps, more than from others: but more likely more than had been deposited with him , viz. that, and the interest of it: see Mat 25:15 ff.
Luk 12:47-48 . Degrees of guilt and punishment , in Lk. only, and serving as an apology for the severity of the punishment as described in Luk 12:46 . That punishment presupposes anger. The statement now made is to the effect: penalty inflicted not as passion dictates but as principle demands. , etc.: describes the case of a servant who knows the master’s will but does not do it ( ), nay, does not even intend or try to do it ( ), deliberately, audaciously negligent. ( ): many stripes justly his portion.
And = But.
will. Greek. thelema. See App-102.
according to. Greek. pros. App-104.
47, 48.] Primarily, in reference to the question in Luk 12:41, = , the disciples.
= , the multitude:-but the application is not limited to this: the truth is one of universal extent. The 47th verse needs little explanation:-after both and , is to be supplied, see reff.: and cf. Aristoph. Nub. 959, .
., not , but, matters, . . .: almost in the absolute sense of making ready:-it refers back to the of Luk 12:40; this readiness being not only preparing himself, but the matters over which he has charge, Luk 12:35. There is reference to Deu 25:2.
.] The case is of one (a disciple in the first reference, but then generally of all men) who bona fide is ignorant of his Lords will. That such persons shall be punished, is both the sentence of the law, see Lev 5:17-19, and an inference from the truth set forth Luk 12:57, and Rom 1:19-20; Rom 1:32; Rom 2:14-15,-that the natural conscience would have prevented the . (Observe that the two classes, not included here, are , and , as far as that can be said (see Rom 2:14);-the reference here being only to the in both cases, or rather to the . in the first case and its equivalent . in the second.) But the difficulty seems to be to assign a spiritual meaning to the . That such will be the case, would priori be consonant to the justice of the Judge of all the earth: and we have it here declared, that it shall be so: but how, is not revealed to us. It is in vain for the sinner to encourage himself in sin from such a declaration as this: for the very knowledge of the declaration excludes him from the exemption. Our ears have heard the voice divine; We cannot be as they. (Christian Year.)
, attr. for , .
] The second is not the that has been given, but a proportionable amount of result of diligence, a which he is to render.
.] Perhaps, more than from others: but more likely more than had been deposited with him, viz. that, and the interest of it: see Mat 25:15 ff.
Luk 12:47. , will) whereby vigilance is required.- , [having got ready]) Neuter, as in ch. Luk 9:52. [There follows in respect of the servant himself: for has respect to others, whom the servant ought to have got ready.[124]-V. g.]-, many) viz. , stripes. The same ellipsis occurs, 2Co 11:24.
[124] Engl. Vers. understands to , prepared not himself: it thus loses the point of distinction between and .-ED. and TRANSL.
knew: Luk 10:12-15, Num 15:30, Num 15:31, Mat 11:22-24, Joh 9:41, Joh 12:48, Joh 15:22-24, Joh 19:11, Act 17:30, 2Co 2:15, 2Co 2:16, Jam 4:17
shall: Deu 25:2, Deu 25:3
Reciprocal: Deu 8:19 – I testify against Job 11:13 – prepare Job 24:13 – rebel Lam 4:6 – punishment of the iniquity of the daughter Eze 9:6 – and begin Eze 16:51 – Samaria Eze 33:9 – if he Dan 5:22 – though Hos 4:15 – yet Amo 3:2 – therefore Mar 12:40 – long Luk 6:49 – the ruin Luk 10:14 – General Luk 20:47 – the same Luk 23:34 – they know not Joh 3:19 – this Joh 13:17 – happy Act 12:23 – because Rom 1:18 – who hold Rom 2:9 – of the Jew Rom 2:12 – For Rom 2:18 – knowest Rom 2:21 – therefore 2Co 8:12 – if 1Ti 1:13 – because 1Ti 5:8 – and is Heb 10:26 – after Jam 1:22 – be Jam 3:1 – knowing 1Pe 4:17 – judgment 2Pe 2:21 – it had
8
It would be impractical not to consider these two verses in one paragraph. A popular notion is that it teaches different degrees of punishment after the judgment. By the process of elimination we know it cannot mean that. The ones on the left of the judge (Mat 25:45) were guilty of only neglecting their service to needy disciples, yet they are to be cast into the same fire that is prepared for the devil and his angels. So if the mildest and strongest classes of evil will get the same punishment, it is foolish to talk about “degrees” for any of the intervening classes. The Bible speaks of but one Gehenna; one lake of fire; one hell; into which the devil and his angels and all other unsaved persons will be cast after the judgment. Being beaten with many or few stripes has nothing to do with the punishment after the judgment, but refers to the judgment itself. Jesus makes his own application of the figurative stripes and begins it with the word for. Then he says unto whom much is given, of him shall much be required. Nothing said about what will be given to the man after the judgment, but it is what was already given to him before the judgment. Upon the faithfulness or unfaithfulness of the servant in making the required use of these goods (talents) will depend the decision as to which of the TWO sides (not several) he will be assigned at the judgment. After that is done, only one sentence will be pronounced upon all in whatever group a man is placed.
And that servant, which knew his lord’s will, and prepared not himself; neither did according to his will, shall be beaten with many stripes.
[Shall be beaten with many stripes.] There was a stated number of stripes, and that twas forty, beyond which no malefactor, condemned by the judges to that punishment, ought to receive. Whence that passage seems a little strange: “He that kills a heifer, and afterward two of that heifer’s calves, let him be beaten with fourscore stripes.” How so? fourscore; when they ought not to exceed above forty? They might not exceed that number for one single crime: but if the crime was doubled, they might double the punishment. And it may be a question, whether they did not double their accusations upon St. Paul, when they multiplied their stripes, he himself telling us, that five times he had received forty stripes save one.
But did every one that was adjudged by the court to stripes, did they always receive that number exactly, of thirty-nine? No doubt the number was more or less, according to the nature of the crime. Which seems to be hinted in Pesachin; He that eateth the ‘potitha’ [some creeping thing of the sea], “let him be beaten with four stripes; He that eateth a pismire, let him be beaten with five; He that eateth a hornet, let him have six.” If this be the sense of the words, then here may arise a question, with what kind of scourge they were beaten? If with that scourge of three cords that was used when they gave nine-and-thirty stripes, repeating their strokes by a scourge of three cords thirteen times, how then could they inflict four or five stripes with such a scourge as that was?
But as to the number of stripes which the master might inflict upon his slave, that was not stated, but left to the pleasure of the master, according to the nature of the crime: which seems hinted at in these words of our Saviour, and in the following rule amongst the Jews, some kind of measure still being attended to:
“It is allowed to deal with a Canaanite [that is, a Gentile] slave with severity. But though this is de jure; yet there is a law of mercy, and rule of wisdom, that a man should be gentle, pursuing righteousness, not making the yoke heavy upon his servant, lest he afflict him.”
Luk 12:47. And that servant who knew, etc. The verse states a general principle, which serves to explain the severity of the punishment spoken of in Luk 12:46. Peters distinction (Luk 12:41) between us and all corresponds with that between the servant who knew, and the servant that knew not (Luk 12:48). But the application is general.
Made not ready. It includes not only himself, but all that had been placed in his charge.
Stripes is properly supplied.
Luk 12:48. That knew not. With fewer privileges, less knowledge, referring first to a disciple, but applicable to all men.
And did things worthy of stripes, etc. The ground of the punishment is not disobedience to an unknown will of the Lord, but the commission of acts worthy of punishment According to the law of conscience those here referred to will be judged and condemned (see Rom 1:19-20; Rom 1:32; Rom 2:14-15); but their punishment will be less than that of those with more light. But all who can read this declaration are given more light.
With few stripes. Both classes will be punished in the same way; the difference being in degree, not in kind. This shows that the punishment will be during conscious existence, but gives no hint of a difference in the duration of punishment.Nothing is said of those who know and do, or of those who know not and do, should the latter class exist (Rom 2:14).The language, here used (Luk 12:45-48) implies retribution (not discipline), at and after Christs second coming. On the latter part of the verse, see Mat 25:29.
The more. More than from others, not more than he received, with an allusion to the interest, as in Mat 25:27.
Luk 12:47-48. And that servant which knew his lords will, &c. Lest the consideration of the strictness of the account, and the greatness of the punishment, described in the parable, might terrify men of honest dispositions, who are liable to err merely through weakness, Jesus showed them, that as offences differ greatly in their circumstances and aggravations, so shall they differ in their punishments also. To understand this part of our Lords discourse, we must suppose that the steward here spoken of had received full instruction from his lord, either before his departure, or afterward by letters, how he was to employ himself and the servants under his care. Wherefore, if he neglected his duty, he was more to blame than the inferior servants, who had no knowledge of their lords will but from the steward, who might conceal it from them, if he had a mind to serve any by-end of his own. In this respect, how fitly does the parable describe the aggravations of the sin of the ministers and teachers of religion, who have such singular advantages for knowing Christs will. In this light, it shows the justice of the more severe punishments here denounced as to be inflicted on them for such wilful neglects and miscarriages, as they are found to be guilty of in the discharge of their office. The expressions, and prepared not himself, neither did according to his lords will, deserve particular attention; for here the sense rises above that of the foregoing verse. It is as if our Lord had said, Think not that I merely intend to forbid such gross immoralities as drunkenness, riot, oppression, &c.; but be assured that sins of omission, where there have been fair opportunities of learning your duty, will expose you to the divine correction: shall be beaten with many stripes Shall have the sorest punishment inflicted on him. Scourging was a usual punishment for negligent servants. But he that knew not, &c. The opposition between this and the preceding verse is, between a servant who receives an express message from his master, which he contradicts, and another who, though he received no such express message, yet falls into such instances of misbehaviour as he cannot but know to be inconsistent with his duty and office in general; by which he exposes himself justly to some punishment, though, other things being equal, he is less criminal than the former. And did commit things worthy of stripes Here our Lords words strongly intimate, that ignorance will not entirely excuse any who have neglected Gods service, since they might, in general, have known at least the main branches of their duty, as every servant may know, in the main, what kind of conduct his master will approve; though some may be much more fully instructed than others as to his particular pleasure. It may be further observed, that as rational creatures, it is as much our duty to cultivate our reason, and to inquire into, and know our duty, as it is to act agreeably to the knowledge we have. Unto whomsoever much is given, &c. In the divine administration, the rule of judgment shall be observed which men themselves think just, and put in practice in their commerce one with another. The more advantages any one enjoys, the greater improvement will be expected of him, and the more severely will he be punished if he come short.
Vers. 47 and 48. The Principle.And that servant which knew his lord’s will, and prepared nothing, neither did according to his will, shall be beaten with many stripes. 48. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more.
Along with the superiority of position described above, the apostles had received a superior degree of knowledge; it is to this new advantage that Luk 12:47 a refers. It is connected with the preceding; for the higher the servant is placed by his master, the fuller are the instructions he receives from him. The same manner of judging will be extended to this other kind of superiority. Ostervald, understanding with , translates, who prepared not himself. This ellipsis is inadmissible. The meaning is, who prepared not [what was necessary to receive his master according to his wishes]. It is the antithesis of Luk 12:35-37.
The servant whom the master has not initiated so specially into his intentions is nevertheless responsible to a certain extent. For he also has a certain knowledge of his will; comp. the application of this same principle, Rom 2:12.
Ver. 48b. The general maxim on which the whole of the preceding rests. The two parallel propositions are not wholly synonymous. The passive , was given, simply denotes an assigned position; the middle form, , men have committed, indicates that the trust was taken by the master as his own interest; the figure is that of a sum deposited. Consequently the first term is properly applied to the apostolic commission, and to the authority with which it is accompanied; the second, to the higher light granted to the apostles.
What is claimed of each is not fruits which do not depend on the labourer, but devotedness to work. Meyer thinks that the more signifies more than had been committed to him. It is more natural to understand: more than will be exacted from others who have received less.
On the subject of the verbs and , see Luk 12:20.
Mark has preserved (Mar 13:37), at the close of the parable of the porter, which he alone has, but which refers to the same duty of watchfulness as the two preceding parables in Luke, this final exhortation: What I say unto you, I- say unto all, Watch. This word corresponds in a striking manner to the meaning of Jesus’ answer to Peter in Luke: All should watch, for all shall share in the Master’s personal requital (Luk 12:37); but very specially (, Luk 12:48) ye, my apostles, who have to expect either a greater recompense or a severer punishment. On this supposition, Luke relates the question of Peter and the indirect answer of Jesus; Mark, a word of Jesus which belonged to His direct answer. How is the relation between the two to be explained? Holtzmann thinks that Luke of himself imagined the question of Peter, founding on this last word of Jesus in Mark. He cannot help confessing, further, that this interpolation has been very skilfully managed by Luke. Such procedure, in reality, would be as ingenious as arbitrary; it is inadmissible. The account of Luke, besides, finds a confirmation in the text of Matthew, in which the interrogative form of the answer of Jesus is preserved exactly as we find it in Luke, and that though Matthew has omitted Peter’s question, which alone explains this form. Weizscker supposes inversely that the question of Peter in Luke was borrowed by the latter from the interrogative form of the saying of Jesus in Mat 24:45 : Who is then the faithful servant…? But Mark’s account stands to defend that of Luke against this new accusation. For, as we have seen, the last words of the discourse in Mark had no meaning except in reference to Peter’s question reported by Luke. Luke’s form cannot be derived from Mark without protest from Matthew, nor from Matthew without Mark in his turn protesting. We have evidently, as it were, the pieces of a wheelwork taken down; each evangelist has faithfully preserved to us those of them which an incomplete tradition had transmitted to him. Applied to a written document, this dividing would form a real mutilation; as the result of a circulating tradition, it admits of easy explanation.
Jesus clarified the standard by which He would judge these unfaithful servants. The extent of their knowledge of their Master’s will would affect their punishment (cf. Num 15:30; Deu 17:12; Psa 19:13). Privilege increases responsibility (cf. Luk 11:29-32; Rom 2:12-13; Jas 3:1). This fact should not discourage disciples from discovering God’s will but should motivate us to maintain our faithfulness as we increase our knowledge. All God’s servants have a responsibility to know their Master’s will as fully as we can, since we are His servants, and to do it.
"This concern to admonish the leaders of the church also appears in Jesus’ farewell discourse the night before his death (Luk 22:24-38) and in Paul’s farewell address to the Ephesian elders (Act 20:18-35). These passages mention various abuses of position by church leaders." [Note: Tannehill, 1:250.]
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: The Popular Commentary on the Bible by Kretzmann
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
PUNISHMENT PROPORTIONED TO MENS DESERT
The measure of our responsibility depends on the knowledge we have possessed of our Masters will
[The advantages of every person for knowing and doing his Masters will, will be distinctly marked, and weighed, as it were, in the nicest balance. We form some idea of this from the offerings which were required by the Law for sins of ignorance. If a priest sinned through ignorance, he was to offer a bullock for his offence; as were also the whole congregation, if they erred: for the advantages possessed by a priest for knowing his duty were so superior to that of others, that an error in him was equal in enormity to the same evil when committed by the whole people of Israel. If a ruler sinned through ignorance, he was to bring a male kid for his offering: but if one of the common people erred, a female kid or lamb would suffice for him [Note: Lev 4:3; Lev 4:13; Lev 4:22; Lev 4:27-28; Lev 4:32.]. Ignorance was a sin in any one of them, and demanded an atonement to be made for it [Note: Lev 5:17-19.]; but its enormity varied according to the means which different persons possessed of acquiring information. Conformably with this rule will justice be administered in the day of judgment. Ministers have, beyond a doubt, by far the greatest measure of responsibility; and, if they be unfaithful to their office, must receive by far the heaviest condemnation. Magistrates too, inasmuch as their duties call for the greater, and their errors produce the more pernicious, effects upon society, must be considered as deeply accountable to God for their conduct, and as involving themselves in a peculiar measure of guilt, if they execute not aright the trust reposed in them. Indeed, every member of society, according to the extent of his information and his influence, will be responsible to God for the discharge of his appropriate duties; and, in the event of his neglecting to fulfil them, will receive from God a corresponding punishment. Such will be Gods mode of judging: and]
[Stripes, to whomsoever administered, will be proportioned, not merely to the offence committed, but to the circumstances under which they were committed. This is the rule of conduct amongst men. Unto whomsoever much is given, of him shall much be required: and to whom men have committed much, of him they expect the more. If we ourselves have committed five talents to a servant, we expect a greater increase than from him to whom we have committed only two. And if there be a servant to whom we have entrusted only one, we expect a suitable improvement even of that one. This is what God also does: and, whilst to those who have approved themselves faithful he will give a suitable reward, he will say concerning the unprofitable servant, Cast him into outer darkness, where shall be weeping and gnashing of teeth [Note: Mat 25:30.]]
1.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Lightfoot Commentary Gospels
Fuente: A Popular Commentary on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)