Exegetical and Hermeneutical Commentary of Luke 12:38
And if he shall come in the second watch, or come in the third watch, and find [them] so, blessed are those servants.
38. come in the second watch, or come in the third watch ] It is not clear, nor very important, whether St Luke here alludes to the three watches of the Jews and Greeks (Lam 2:19; Jdg 7:19; Exo 14:24) or to the four of the Romans (Jerome, Ep. CXL.). But it is very important to observe that often as our Lord bade His disciples to be ready for His return, He as often indicates that His return might be long delayed, Mat 25:5-19. He always implied that He should come suddenly ( Luk 21:34-36 ; 1Th 5:2-6; Rev 3:3) but not necessarily soon, Luk 12:46; 2Pe 3:8-9. “The Parousia does not come so quickly as impatience, nor yet so late as carelessness, supposes.” Van Oosterzee.
Fuente: The Cambridge Bible for Schools and Colleges
See the notes at Mat 24:42-51.
Second watch – See the notes at Mat 14:25.
Fuente: Albert Barnes’ Notes on the Bible
Verse 38. If he shall come in the second watch] See Clarke on Mt 14:25.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
38. second . . . third watchTofind them ready to receive Him at any hour of day or night, when onemight least of all expect Him, is peculiarly blessed. A servant maybe truly faithful, even though taken so far unawares that he has noteverything in such order and readiness for his master’s returnas he thinks is due to him, and both could and would have had if hehad had notice of the time of his coming, and so may not be willingto open to him “immediately,” but fly topreparation, and let his master knock again ere he admit him, andeven then not with full joy. A too common case this withChristians. But if the servant have himself and all under his chargein such a state that at any hour when his master knocks, he can opento him “immediately,” and hail his “return”thatis the most enviable, “blessed” servant of all.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And if he shall come in the second watch,…. Of the night, that is, after nine o’clock, or any time between nine or twelve; for the second watch was from nine o’clock till twelve; and this was coming early from an entertainment, or a wedding, which were commonly kept in the night, and late;
or come in the third watch, or after twelve o’clock, or any time between twelve and three; for the third watch was from twelve o’clock to three, which was late; [See comments on Mt 14:25] The Persic version reads, “in the second, or third part of the night”; and the Ethiopic version, “in the second or third hour of the night”;
and find them so. The Arabic version adds, “doing”; as above described, with their loins girt, lights burning, and they watching for their Lord’s coming:
blessed are those servants; since they shall be used and treated as before related.
Fuente: John Gill’s Exposition of the Entire Bible
And if (‘ = + ). Repeated. and , both second aorist subjunctive with , condition of the third class, undetermined, but with prospect of being determined.
Blessed (). Beatitude here as in verse 37.
Fuente: Robertson’s Word Pictures in the New Testament
Second watch. See on Mr 13:35.
Fuente: Vincent’s Word Studies in the New Testament
1) “And if he shall come in the second watch,” (kan en te deutera) “And if in the second,” watch of the night he comes, between 9 p.m. and midnight. The four watches of the night were: 1) First, from 6 till 9 p.m. 2) Second, from 9 till midnight, 3) Third, from midnight to 3 a.m. and 4) Forth, from 3 a.m. to 6 a.m.
2) “Or come in the third watch,” (kan en te trite phulake elthe) “And if he comes in the third watch,” of the night, between midnight and 3 a.m. The first watch is not mentioned, for little vigilance, or less, is needed in the early hours, as the master was likely at the feast during this time; And the forth watch is not mentioned, as by this late hour the feast was long past, and day was breaking.
3) “And find them so, blessed are those servants.” (kai heure houtos makarioi eisin ekeinoi) “And he finds (them) so (so alert and watching), blessed are those slave-servants,” for immediate rewards and blessings shall be theirs. As He went into heaven the last time, with outstretched hands, blessing His own church disciples from Galilee, on the Mount of Olives, at Bethany, good angels certified that He would return in “like manner as He went away,” with special blessings for His faithful, watching, and serving servants of His house, the church, Mar 13:34-35; 1Ti 3:15; Heb 3:3-6; Luk 24:50-51; Act 1:8-11; Rev 22:12.
Fuente: Garner-Howes Baptist Commentary
(38) And if he shall come in the second watch.In Mar. 13:35 we have the Roman four-fold division of the night. (See Note there.) Here we find the older Jewish division into three watches. (Jdg. 7:19, 1Sa. 11:11.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
38. Second watch third watch Our Lord here doubtless uses the old division by which the night was portioned into three watches. In the first would be the wedding; in the second or third the return.
Fuente: Whedon’s Commentary on the Old and New Testaments
“And if he shall come in the second watch, and if in the third, and find them so, blessed are those servants.”
And they must be in a state of readiness whenever he returns, whether in the second watch or the third. The Jews had three ‘watches’ to the night (as against the Romans with four), at which point guards would be changed, and new sentries posted. And the night was thought of in terms of those three periods of watching. Thus the idea is that they should be ready all night. (No servant could go to bed until the lord had returned from the wedding feast).
Note the ‘second’ and ‘third’. Compare Luk 13:32. It denotes the passage of time to a final conclusion. It could be soon or it could be long. For the night indicates the whole period of time until the consummation. While there is the idea of imminence (they do not know when he will come) there is no thought of his necessary soon coming. It may well not be until the end of the third watch just before morning. Indeed it is a warning that His coming may not be as soon as they expected.
And blessed would be those servants who proved their loyalty and faithfulness by being ready every watch of the night.
The Significance of the Parable.
Jesus mainly preached His parables openly before all, the crowds, the disciples and the Pharisees, and they had a message for all. That is why one Gospel writer can see a parable as directed at the one of these, while another might see it as directed at another. Both are right. They were directed at all three, but with a significant message for each, for while not all followed Jesus directly, all claimed to be serving God.
The main idea behind the parable is that of loyal service, hard work and readiness. To many of His listeners who were not ‘in the know’, whether Pharisee or of the general crowd, that is precisely what it would have conveyed.
Its lessons could therefore be seen as follows:
1). To the crowds and the Pharisees it would indicate that men and women had to live in the light of God’s requirements. They had to live loyally and industriously like servants waiting for their lord’s return from a wedding, not an uncommon occurrence. In the Old Testament the favour or otherwise of God was regularly connected with brides and bridegrooms (Isa 62:5; Jer 7:34; Jer 16:9; Jer 25:10; Jer 33:11; Joe 2:16). And the result would be that one day God would reward them in His day of blessing. These were ideas of which the Pharisees would heartily have approved. Jesus probably hoped that some of them might even notice the detail of the parable and come and ask about it.
2). Some may have gone further. They may also have thought in terms of the coming of the Messiah. God had promised His Messiah and that one day He would come. So they might have seen it as indicating that they must keep in readiness for that event, and that then they would have their part in the Messianic banquet. Many Pharisees would agree with this too. His parable thus had very much a present application for the Pharisees and the crowds even though they did not know of His second coming.
3). To those disciples who had been observant of Jesus teaching and knew that He was the Messiah of God, and that He was to die and rise again, it should have meant more (it certainly would do later). They were intended to recognise that it was confirmation of the fact that He would be leaving them but that He would then return. Thus it was not only an indication that they must be diligent in service (and it was that) but it was also reminding them that He must shortly leave them and that when He did go they must not cease their work of proclaiming the Kingly Rule of God but must continue it faithfully until His return whatever happened. And they must do it without restraint so that when He did return all would be in readiness.
They would also recognise the symbolism of the night of waiting which revealed a world in darkness, and the permanent lights which represented the witness of God’s people to the world which had to be kept shining. Compare Luk 8:16; Luk 11:33-36 and see Luk 12:3 where what is in the dark will be brought to the light of God.
4). But once the death and resurrection had taken place the parable would gather new meaning, again a meaning intended by Jesus Who at this time fully knew the significance of His death and resurrection. For then all who became His would know that Jesus had risen and been enthroned in Heaven, and that one day in accordance with His promises He would return. Thus they would see that they had to labour diligently, ever ready for His return, and yet at the same time recognise that they had no idea how long it would be before He returned. (‘If he shall come in the second watch, and if in the third’). For they would recognise that the end of the third watch indicated an unending length of time, only limited by the consummation of which no man knew the date, not even Jesus (Mar 13:32).
And for them too it would promise to those who were faithful and hardworking, and who kept their light of witness and life shining brightly (Luk 8:16; Luk 11:33-36; Mat 5:16), that they would be blessed in that day and sit down at His table and He would serve them. They would enjoy the Messianic feast. They would enjoy the glory of Heaven. (Not for the Gentiles any hang ups about the land. Their eyes were firmly fixed on Heaven). They would drink wine with Him under His Father’s Kingly Rule (Luk 22:18; Luk 22:30).
They would also note the fact that He would serve them. This emphasised the fact that He Himself was the Servant of the Lord (Luk 3:22; Luk 9:35; Luk 22:27; Isaiah 53; Mar 10:45), and that to be in service was to be in the highest position in the kingdom. By it He would reveal Himself as their Lord. For under the Kingly Rule of God service and humility are the evidences of royalty (Luk 22:26-27). Sadly it was the part of the parable that many forgot.
So far from this parable as given being irrelevant to the crowds it indicates the genius of Jesus in containing a relevant message for all, from which all would benefit, a deeper message for those who would privately ask concerning its truth, and a further message for those who would follow after.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 12:38 . The earlier or later time of the Advent will make no difference in this blessed recompense. Jesus does not mention the first of the four night-watches (see on Mat 14:25 ), because in this the marriage-feast took place; nor the fourth , because so late a return would have been unusual, and in this place contrary to the decorum of the events that were represented.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.
Ver. 38. In the second watch ] For serius aut citius, death will be upon us; neither is it sure that he will knock or give warning. Watch, therefore; since at the next puff of breath thou mayest blow away thy life. Fablus Senator, poto in lactis haustu uno pilo, strangulatus est, saith Pliny. Fabius was choked with a hair in a draught of milk.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
38. ] Olsh. observes that the first watch is not named, because the marriage itself falls on it: but his view that because the fourth is not named, our Lord follows the ancient custom of the Jews and divides the night into three watches, is probably incorrect: it is more likely (Meyer) that the fourth is not named, because the return was not likely to be so long delayed; for the decorum of the parable.
Fuente: Henry Alford’s Greek Testament
Luk 12:38 . , etc., second and third watches named as the times at which men are most apt to be overtaken with sleep (Hahn), the night being probably supposed to consist of four watches, and the first omitted as too early, and the last as too late for the return.
Fuente: The Expositors Greek Testament by Robertson
if. Greek. ean. App-118.
second . . . third watch. See App-51. (12, 17).
so = thus.
Fuente: Companion Bible Notes, Appendices and Graphics
38.] Olsh. observes that the first watch is not named, because the marriage itself falls on it: but his view that because the fourth is not named, our Lord follows the ancient custom of the Jews and divides the night into three watches, is probably incorrect: it is more likely (Meyer) that the fourth is not named, because the return was not likely to be so long delayed;-for the decorum of the parable.
Fuente: The Greek Testament
Luk 12:38. , in the second) The first watch is not mentioned: inasmuch as it was the very time itself of the nuptial feast.-, in the third) The Romans used to divide the night into four watches, the Jews into three. Accordingly Simonius establishes it as certain, that Luke alludes to the Jewish division.
Fuente: Gnomon of the New Testament
Mat 25:6, 1Th 5:4, 1Th 5:5
Reciprocal: Psa 90:4 – and as Mat 14:25 – the fourth watch Mar 6:48 – the fourth Act 23:23 – at Rev 22:14 – Blessed
Fuente: The Treasury of Scripture Knowledge
8
The second and third watches were at nine and twelve o’clock. If the servants do not go to sleep, they will be ready for their lord when he gets back home.
Fuente: Combined Bible Commentary
And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.
[In the second watch, and in the third.] In the very dead watches of all, at least, if there be not a solecism in speech. At the first watch they went to bed; and at the fourth watch; the time of getting up again came on: so that the second and the third watch was the very dead time of sleep.
Fuente: Lightfoot Commentary Gospels
Luk 12:38. In the second watch
in the third watch (from 9 P.M. to 3 A.M.). The first and fourth watches are not mentioned (as in Mar 13:35). The middle watches are the time of soundest sleep. Even if our Lord delays longer than the servants thought (Luk 12:45), a faithful servant can thus show his fidelity.
Fuente: A Popular Commentary on the New Testament
Luk 12:38-40. And if he shall come in the second or third watch, &c. This included all the time from nine in the evening to three in the morning; and was as if he had said, whether he come early or late. Here our Lord enforces this constant watchfulness and habitual preparation for his coming, from the consideration of the uncertainty of the time of it; telling them, that as there is no master of a family but would make some preparation against a thief, if he knew of his coming, so it would be no great matter if they should make some preparation, on receiving certain information of his approach: for which reason, their zeal could only show itself by keeping them in constant readiness, as they did not know what hour he would come. Be ye therefore ready also, for the Son of man cometh, &c. The coming of the Son of man often signifies his providential interposition for the destruction of Jerusalem; but it cannot be taken in such a sense here, because our Lord speaks of an immediate reward to be bestowed on all faithful servants; and an immediate punishment to be executed on all that were unfaithful; and expressly declares this to be a matter of universal concern: all which particulars have very little sense or propriety, when applied to the destruction of Jerusalem. It must, therefore, be understood of his coming to remove them from the capacities of service here, to give up their account. And, if we suppose it to relate to death, as well as judgment, (which by a consequence at least it undoubtedly does,) it strongly intimates his having such a dominion over the invisible world, that every soul removed into it might be said to be fetched away by him. Doddridge.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 38
The third watch; near the morning.