40 Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.

a Matt. 24: 46....b Matt. 24: 43; 1 Thess. 5: 2; 2 Pet. 3: 10; Rev. 3:3; 16:15....c Matt. 24: 44; 25: 13; Mark 13: 33; ch. 21: 34, 36; 1 Thess. 5: 6; 2 Pet. 3: 12.-1 Gr. bondservants....2 Or, But this ye know....3 Gr. digged through.

The heavenly treasure will become fully ours at the return of the Son of man, in the fully manifested glory of his reign. The figure which he here uses was finely suited to express a state of readiness for activity and efficient service, when the outer garment was a loose, shawl-like robe, which must be confined about the waist whenever exertion and free movement were required.—And your lights (lamps) burning. As Jesus is about to represent, in a figure, his future advent as occurring in the night, readiness to meet and serve him is denoted by having the lamps burning.

36. And ye yourselves like unto men that wait for their lord. The disciples are conceived of as, after Christ's departure from the world, in the case of servants sitting up for their master's return from a late banquet, in order that, at his coming, they may let him in without delay, with due ceremony, and may render him all needed and appropriate service. (Comp. the parable of the Ten Virgins.) As a failure to be in readiness would bring reproach and disgrace on such servants, so vigilance and promptness would receive honor and praise. This latter idea is expressed in the next verse with a warmth which shows that the antitypical truth blends itself with the earthly figure.

37. Verily I say unto you, that he shall gird himself, etc. Surely it is not the thankfulness of any human master which speaks in this declaration; but it is the friendship which Christ will display to the faithful disciples whom he shall find awake and waiting through all the delay of his return.

38. And if he shall come in the second watch, or come (rather, and if) in the third, etc. The watch was a military divition of the night, covering the hours occupied

by each of the four relays of guards stationed from 6 P. M. to 6 A. M. Before the Roman rule, the Hebrews seem to have made but three periods, giving four hours to each. The first watch, ending at 9 P. M., is not named here, because, in a case like that supposed, the Lord could not be expected so early; but the third might come within the time of absence. Such intimations should, it would seem, have guarded the early Christians from the overconfident expectation of an immediate re-appearance of the Master. Their teaching was, rather, that peculiarly blessed would those servants be who might have to wait, even into the morning hours of the night of his absence.

39. The Saviour employs another illustration, to show the necessity of perpetual readiness for his coming, which will steal on men "as a thief in the night." And (rather, but) lest ye should suppose it safe to lay aside vigilance for any one hour,— this know-give it due consideration; unless we prefer the alternative reading of the Revision: "but this ye know." That if the good man (master) of the house had known what hour the thief would come. For would come the Greek is cometh"is wont to come," which, as the thief has no particular hour, cannot be known. Hence heedlessness at any moment is likely to be at the wrong moment; and proved so, in the case of the supposed householder who went to sleep and was robbed. The good man is not any definite, known one, but the one who stands for the whole class of careless, plundered people. The lesson of the implied parable is that, as the precise time of Christ's advent cannot be known, unremitting vigilance and perpetual preparation are required.

40. That lesson is explicitly and solemnly stated.

41 Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?

42 And the Lord said, a Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?

43 Blessed is that servant, whom his lord when he cometh shall find so doing.

Of a truth I say unto you, that he will make him ruler over all that he hath.

45 But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken;

a Matt. 24: 45; 25: 21; 1 Cor. 4: 2....b Matt. 24: 47....e Matt. 24: 48.-1 Or, the faithful steward, the wise man whom, etc....2 Gr. bondservant.

41-48. SPECIAL APPLICATION OF THESE TRUTHS TO THE APOSTLES.

41. Speakest thou this parable unto us, or even to all? The parable was probably that which was spoken (ver. 35-38), rather than the half-expressed comparison in ver. 39. Considering that Jesus had been long speaking, sometimes to Pharisees, to lawyers, to the multitude, to his disciples, Peter might naturally be at a loss whether this portion of it was addressed specially to all actual or possible disciples, or to the doubly chosen twelve. The question may have expressed some curiosity-not without a shade of assumption-whether the apostles would really be distinguished, "in the regeneration" (Matt. 19:28), above the mass of believers, according to ver. 37.

42. Who, then, is that faithful and wise steward, etc. The Greek is nearly as in the margin of Revision: the faithful steward, the prudent [one]. The Saviour answers not directly, but by a return question sets Peter and all to consider. what was becoming to his servants of apostolic rank; and especially to one to whom, as to Peter, a certain pre-eminence, even in this office, had been already assigned. The steward is not exactly one of the servants of the former parable, brought forward again, but stands for a servant of Jesus, in a different, a more specific, relation. His master is here supposed to be absent for a prolonged stay, and to be testing certain servants, by placing them in charge over fellow-servants during this period; that, on his return, he may be able to give all his affairs into the hands of the one who has proved himself worthy. The question, therefore, says, in effect, to Peter: Instead of asking whether that parable is spoken to you, as you must know that in some sense it is, ask yourselves, rather, what qualities each of you apostles should exhibit, in his position as a steward

over my household; and especially thou, Peter, in order to meet with honor at my return. Household, here, is the body of domestic servants (Latin, familia), sometimes very numerous, constituting the service of a great proprietor at that time. -Portion of meat (food, rations).—In due season, that is, for the day, on the day; for the week, in the week, etc. To do this punctually and well required the steward to be faithful, and the faithfulness supposes prudence. He must be wise to see what is needed, and to have ready in supply the requirement for constantly recurring needs, and dispense everything so equitably that all concerned shall be satisfied, and the work of the place go forward efficiently.

43. If the servants before described were happy and honored because of merely watching and readiness, a higher reward would seem appropriate to this one who shall be found so doing; that is, prudently and faithfully administering the important business entrusted to him. The Saviour thus answers the question of the preceding verse, by showing what character that steward will evince.

44. His reward will be great according to his fidelity and proved efficiency. He will be promoted to a higher charge: He will make him ruler (Greek, set, or establish, him) over all that he hath. The talent which he has manifested and cultivated shall have scope for its eternal exercise in a nobler, happier sphere. The principle of recompense is like that, "Be thou ruler over ten cities," only still more free.

45. But if (omit and) that servant shall say in his heart, etc. The disgrace and punishment of the servant who, in his place as a steward, is neither faithful nor wise, will be as conspicuous and miserable as the reward of the other is blessed and glorious. My lord delayeth his coming, so that I can take time

46 The lord of that servant will come in a day when | he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.

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.

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.

a Matt. 24: 31.... Num. 15: 30; Deut. 25: 2; John 9: 41; 15: 22; Acts 17: 30; James 4: 17....c Lev. 5: 17; 1 Tim. 1: 13.-1 Gr. bondservant....2 Or, severely scourge him.

for mischief and pleasure. It contains another intimation that Jesus may tarry long-so long that his apostle, or other minister, may forget that he is himself only a steward, and act as if he were master of the place.-And shall begin to beat the men-servants, etc. In the decline of faith through long waiting, the natural passions may re-assert themselves; self-indulgence, intemperance, and tyranny may take the place of self-denial and Christlike love. In the sphere of the ministry, from the Pope down to the lowest grade of a menmade hierarchy of every communion, such degeneracy has been so often witnessed as to prove a divine prevision in the warning which Christ left on record. Church history shows that what is here spoken of as a hypothetical possibility, became, and has continued, a familiar reality, and imparts a sad significance to the threat of penalty in the next verse.

46. For, however he may have concluded otherwise, the lord of that servant will come; he will come, in effect, by death, in a thousand cases; to some, at last, in his glorified person. In a day when he looketh not for-(expecteth not) etc.-the terrible surprise! And will cut him asunder. Such treatment of the guilty steward would be according to the severe and barbarous modes of inflicting the death penalty in ancient times (1 Sam. 15: 33; 2 Sam. 12: 31; Dan. 2: 5; and ample proofs relating to other nations in Wetstein on Matt. 24: 51). Nor is it inconsistent with this view, that the threatening adds: And will appoint him his place with the unbelievers-("the hypocrites" Matt. 24:53). We have only to suppose that the thought passes from the figure to the reality, leaving the parable, or hovering between it and its religious signification, joining to the sentence of bloody death that of the banishment of the deathless soul from God and heaven. The rendering of "severely scourge," in the margin of Revision, has

54 And he said also to the people, a When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is.

55 And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass.

56 Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?

57 Yea, and why even of yourselves judge ye not what is right?

58 When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.

a Matt. 16: 2....b Prov. 25:8; Matt. 5: 35....c See Ps. 32: 6; Isa. 55: 6.1 Or, hot wind....2 Gr. prove....3 Gr. exactor.

lies. Herein is foreseen the whole long, sad, even bloody, story of social and civil persecution, dissension, and strife, arising from the propagation of the gospel. In some families, they would stand fewer, two on his side, opposed by three hating them; in others, the proportions would be reversed; but discord, wherever there was partial or diverse reception of his truth.

53. The statement is made more pathetic by specification: the believing son will be persecuted by his worldly father; the daughter, likewise, by her mother; in other cases, these positions of the parties will be inverted; and so through all the tender relations of life. For ages after Christ, this prediction was a literal description of facts; and not a year has elapsed, until now, in which it did not apply to certain instances of hatred on the part of relatives toward followers of Christ. Yet, while he is the occasion of all this, it is not his spirit which hates and contends, but which rather suffers hatred and opposition, for his name's sake, at the hands of those otherwise nearest and dearest. This very dissension involves necessarily a condemnation of all who rage against the Lord, and against his Christ.

54-59. BLINDNESS OF THE PEOPLE GENERALLY TO THE APPROACH OF SUCH A CONDEMNATION.

The long address to his disciples is ended. 54, 55. And he said also to the people (multitudes), When ye see a cloud rise out of-properly, rising in-the west, etc. They were quick to note the indications of coming weather, and to interpret them, so as to regulate the conduct prudently. The great Mediterranean Sea lay to the west of them; hence, a cloud rising in that quarter would be charged with moisture, and might well bring rain. The south wind reaches Palestine from over the torrid wilderness of Arabia;

and when it continues for a time, it becomes a heat (a scorching heat), the baleful "simoom " of those parts, dreaded by man and beast.

56. Ye hypocrites. The charge of hypocrisy rested on their willing blindness, in the religious sphere, to tokens more plain from revelation than these signs which their own. reason had collected from the phases of nature. Doubtless, the teachers and leaders were principally intended; but "the doctrine of the Pharisees, which is hypocrisy," had. more or less influenced the mass.-Ye can discern-scrutinize, so as to form a correct judgment about-the face of the sky and of the earth (or, the earth and the heavens), a skill which they were bound in consistency to exercise in more important matters. -How is it that ye do not discern this time (season), namely, that in which Christ's presence with them-having been preceded by John, and fulfilling the ancient prophecies by his teaching and his works-proved that now was the crisis of the nation's destiny. This they might have seen if they would.

57-59. THE SELF-EVIDENT NEED OF REPENTANCE AND PREPARATION FOR THE JUDGMENT.

57. And why even of yourselves judge ye not what is right? Had they duly considered what a sign Jesus was, they would have found in him a mighty motive and aid to repentance and peace with God. And even though they shut their eyes to this, why do they not, from the teaching of Scripture, as it is open to all; from reflection on past sins and God's forbearance to them personally, as well as from the indications of an approaching visitation on the people, repent and turn to God in obedience and love?

58. When thou goest (rather, For as thou art going-since such is already the fact) with