Luke 12:35-48 Be dressed in readiness, and keep your lamps alight 36 And be like men who are waiting for their master when he returns from the wedding feast, so that they may immediately open the door to him when he comes and knocks. 37 Blessed are those slaves whom the master shall find on the alert when he comes; truly I say to you, that he will gird himself to serve, and have them recline at the table, and will come up and wait on them. 38 Whether he comes in the second watch, or even in the third, and finds them so, blessed are those slaves. 39And be sure of this, that if the head of the house had known at what hour the thief was coming, he would not have allowed his house to be broken into. 40 You too, be ready; for the Son of Man is coming at an hour that you do not expect.”

Luke 12:41-48 And Peter said, “Lord, are You addressing this parable to us, or to everyone else as well?” 42 And the Lord said, “Who then is the faithful and sensible steward, whom his master will put in charge of his servants, to give them their rations at the proper time? 43 Blessed is that slave whom his master finds so doing when he comes. 44 Truly I say to you, that he will put him in charge of all his possessions. 45 But if that slave says in his heart, ‘My master will be a long time in coming,’ and begins to beat the slaves, both men and women, and to eat and drink and get drunk; 46 the master of that slave will come on a day when he does not expect him, and at an hour he does not know, and will cut him in pieces, and assign him a place with the unbelievers. 47 And that slave who knew his master’s will and did not get ready or act in accord with his will, shall receive many lashes, 48 but the one who did not know it, and committed deeds worthy of a flogging, will receive but few. And from everyone who has been given much shall much be required; and to whom they entrusted much, of him they will ask all the more.

Introduction

I doubt that there is anything I dislike more than waiting. It may be that you can identify with me in my annoyance with waiting, especially when it is prolonged awaiting someone’s arrival. Husbands sometimes come to church in a mental “miff” because they have sat in the car, waiting for wife and/or family to get out to the car. Wives can get upset waiting for their husband to get home from work, especially if they have dinner in the oven getting extra crispy or on the table getting cold. I was watching the news a couple of weeks ago, during the ice storm, and much was made of the thousands who were forced to spend a day or more in the airport, waiting for the weather to clear and for the airline schedules to be untangled.

Our culture is not inclined to wait, either. Think, for example, of how many “fast food” restaurants there are in our city, as compared with those which cook food the slow, old-fashioned way. TV dinners are the solution for those who wish to eat at home, quickly. Credit cards have a great appeal to us because we can buy the things we want without having to wait till we have the cash to do so. The “sexual revolution” has also given our society a convenient philosophical rational for not “waiting” for sexual enjoyment, within marriage.

When you think of the Bible, waiting is one of the things which men and women of faith are called upon to do. All of those named in the “hall of faith” in Hebrews 11 had to wait for the promised blessings of God. Their wait was even longer than we would like to contemplate—they were still waiting when they died. They are still waiting!

Jesus calls upon His disciples to wait, for although He will return to the earth, to rule over it as Messiah, it may be a considerable period of time before this happens. Our text implies that there will be a wait. History confirms this, for the church has been waiting nearly 2,000 years for His return.

I believe that the entire 12th chapter of Luke pertains to stewardship. Verses 1-12 have addressed the disciple’s stewardship of the gospel. The disciple must make good use of the gospel by boldly living and proclaiming it. Verses 13-34 have addressed the stewardship of possessions. Our preoccupation must not be with material things, but with true “life.” We need not worry about our life, but we should use things to minister to men’s needs now, which is laying up treasure for ourselves in heaven. In verses 35 and following our Lord turns, as I understand it, to the stewardship of time. He will instruct us as how we are to view and use the time which remains until he comes.

If we are required to wait, then you and I had better learn how to do it right. In our text, Jesus teaches us “the way to wait” for His return. In verses 35 and 36 Jesus spells out three elements involved in waiting, three descriptions of the readiness for and expectation of His return which we should have at all times. Verses 37 and 38 are a promise of the blessedness of those who wait as Jesus has said above. Verses 39 and 40 contain words of warning, for some do not wait in readiness for His return.

In verse 41, Peter asked to know just who Jesus was speaking to, and Jesus answered indirectly, with a question (verse 42), which leads to His promise that God will honor that manager with greater responsibilities in the kingdom who has been a good steward in his earthly ones (verses 43-44). Verses 45-46 are yet another word of warning, addressed to those who use our Lord’s delayed return as an excuse for sin and self-indulgence. The final verses (47-48) conclude our text by highlighting the principle on which divine discipline is based.

The Structure of the Text

What we have said above is summarized below:

(1) An Exhortation to Readiness—vv. 35-40

(2) Three Elements of Readiness—vv. 35-36

(3) Two-fold assurance of blessing for those who wait—vv. 37-38

(4) Warning about being caught unprepared—vv. 39-40

(5) An Exhortation to Faithfulness—vv. 41-48

Tension of the Text

Our text has one “tension” which should motivate the student to study these words very carefully. In verse 46, Jesus spoke of the servant who was “cut into pieces.” In Matthew’s parallel account (24:45-51), he adds a reference to “weeping and gnashing of teeth” (v. 51). Is this speaking of hell, and if so, do Christians need to fear hell as a punishment for being unfaithful in their service? Our study, I believe, will answer this question.

Three Characteristics of a Good Waiter
(12:35-36²²⁰)

“Be dressed ready for service and keep your lamps burning, [and be]²²¹ like men waiting for their master to return from a wedding banquet, so that when he comes and knocks they can immediately open the door for him.

I see three distinct characteristics of the “good waiter” as described by our Lord:

(1) Preparation—“be dressed ready … ”

(2) Maintenance—“keep your lamps burning”

(3) Expectation—“[and be] like men waiting for their master”

The preparation of the waiter consists of a readiness for action. In the imagery of our Lord it has to do with one’s clothing.²²² Literally, one is to be ready by “having their loins girded.”²²³ One could hardly work with a flowing robe in the way, so it would be tucked in. In our culture we might say, “having your sleeves rolled up.”

Second, the “good waiter” is to “keep his lamp burning.”²²⁴ They did not have street lights in those days, nor did they have a porch light to keep on, so that the master could easily find and enter his door. The good servant would listen for the sound of his master’s return (a dog barking in the distance?) and would have his light already lit, so that he could illuminate and thereby facilitate his way. So, too, with the disciple who awaits the Lord’s return. One’s waiting should be spent making all the preparations needed, so that the Lord’s return is not surprise, and so that we can be a part of the return.

Third, the “good waiter” is to be like a devoted servant, who eagerly awaits his master’s return, as if he were coming from a wedding banquet. Jesus did not suggest that the master was himself married, but only that he attended the banquet. It was both profitable and delightful activity, a good reason to be gone and even to be delayed in returning. The mood, then, of his arrival would be joyful and festive. The eager servant would be ready, able to immediately open the door to the master.

A Promised Blessing
(12:37-38)

In verses 37 and 38 Jesus promises “blessedness”²²⁵ for those who wait for His return as He has described above:

“It will be good [“Blessed”] for those servants whose master finds them watching when he comes. I tell you the truth, he will dress himself to serve, will have them recline at the table and will come and wait on them. It will be good [“Blessed”] for those servants whose master finds them ready, even if he comes in the second or third watch of the night.”

If we are to wait expectantly for our Lord’s return, doing so will result in the reward of “blessedness.” The nature of that reward is absolutely astounding. Those servants who are found waiting for the Master

will be blessed by the Master serving them. My understanding is that behind this figurative speech is a literal meaning: when He comes again, the Master will serve His servants! Is this not amazing?

To us, such an act seems inconsistent with His role at His second coming. Serving seems to be a contradiction to leading, to act a servant inconsistent with being the Master. The following observations may help us resolve our dilemma (isn’t this another “tension of the text”?).

(1) Serving is an honorable task. Jesus came to serve (cf. Luke 22:27), and thus we should surely see serving as honorable. In our culture, serving is a demeaning task, one which mean shun. So it was in Jesus’ day (cf. John 13:1-17). Jesus elevated service to a function of great privilege and honor.

(2) Leading is not a contradiction to serving, but a form of serving. Some view leadership as an opportunity for others to serve you, but the Bible speaks of leadership as a form of service (cf. Mark 10:42-45; 1 Peter 5:1-3). Thus, our Lord can both lead and serve at the same time, or should we say that He can lead by serving. Serving His servants at the second coming is in no way inconsistent with His coming to rule.

(3) Because serving is not opposed to honor or to leadership, it is something which Jesus will do in His second coming, just as He came to serve at His first coming. Many acknowledge (in fact, who can deny?) that Jesus came to serve in His first coming (Mark 10:45; Luke 22:27), but they think that His resurrection and ascension terminated this. Jesus came to suffer and to die, a function we would acknowledge to be painful. He will no longer suffer or die. He came to be rejected by men, but when He returns all will acknowledge Him as Lord (Philippians 2:9-11). But if I read our text correctly His service, which began in His first coming, will persist in His second coming. It does not end. And why should it, if it is an honorable task, and one that is consistent with leadership?

(4) Jesus’ “servants” will no longer be servants, but “friends.” Jesus said that He would have His servants to dinner, where He would serve them. Those whom we have to dinner are our friends. Jesus, you will recall, told His disciples that He no longer called them servants, but friends (John 15:14-15).

Here is a lesson for us. If it is not demeaning for our Lord to serve, then surely it is not to be viewed as demeaning to us. Indeed, it is our glory. Some of us look at serving as the unpleasant path to glory, but our Lord’s words strongly imply that serving is our glory.

In verse 38, Jesus repeated the promise of blessing to those who wait for His return, even if it is delayed (“second or third watch”).²²⁶ Jesus thus implies that His return may well be later than we would wish or suppose. History has born this out, for nearly 2,000 years have passed since the Lord’s ascension. But even if His return is delayed, the blessings which accompany this return are in no way diminished. They are as certain as His word. Thus, waiting, for the saint, only enhances his expectation.

Words of Warning
(12:39-40)

“But understand this: If the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. You also must be ready, because the Son of Man will come at an hour when you do not expect him.”

Jesus moves to a very different image here, and we need to note the differences. The master/servant image (above) was intended as an encouragement to those who would wait as Jesus described. The owner/thief image is a warning to those who do not expectantly await the Lord’s return. In the first image, Jesus is portrayed as the master who is welcomed and comes with a reward. In the second, Jesus comes as a thief, who is not welcomed and whose arrival spells disaster (he is “ripped off”). In the first story the master owns the house, but in the second the man owns the house (and Jesus is viewed as the unwanted, unauthorized taker). The owner of the house loses his possessions. In the first image, the master is welcomed and let in the door. In the second, the thief is not welcome, and he enters by digging through the wall.

What is it that makes the difference? What determines whether Jesus is a “welcome Master” or a “dreaded thief”?²²⁷ I think the answer is suggested by the two stories, but is made clear by the gospel. The difference is a relationship. There is a loving bond between the Master and His servants. They know and love each other. The servants await His return because of who He is. The home owner does not know the thief, nor does he wish to. He hopes the Lord never comes, for His coming is viewed as bringing a loss.

The gospel fills in the blanks. Those who have trusted in Jesus as the promised Messiah love Him and see Him as the source of “every good and perfect gift” (cf. James 1:17). They await His return and know that it will bring them blessedness. Those who have rejected God and His Messiah do not wish to see Him, for His coming only spells the loss of those things which they value most, but which will be taken away, just as the “rich fool” lost his possessions.

Did you notice that while there are many differences between the servants of the first parable²²⁸ and the house-owner of the second, that there is one thing that is the same? Neither the servants nor the house-owner knew the time that the Lord would return. The delay of the Lord, along with the lack of knowing exactly when He will return, can produce very different results. For the true follower of Jesus, the delay produces anticipation and expectation. For the unbeliever, who does not love the Lord, nor take pleasure in the anticipation of His return, His delay produces a very different response, which will be played out in verse 45.

What is certain is that the Lord is going to return, to reward some and to judge others. What is not certain is exactly what “day” or “hour” that will be.²²⁹ This delay and the uncertainly as to the precise timing of His coming can be a test of our faithfulness and a stimulus to our expectation. May it be so for each of us.

Peter’s Probing and Jesus’ Promise
(12:41-44)

Peter asked, “Lord, are you telling this parable to us, or to everyone?” The Lord answered, “Who then is the faithful and wise manager, whom the master puts in charge of his servants to give them their food allowance at the proper time? It will be good [“Blessed”] for that servant whom the master finds doing so when he returns. I tell you the truth, he will put him in charge of all his possessions.”

Peter must have been getting a little uncomfortable. Jesus’ words contained both an encouraging promise of blessing, as well as a warning. Peter must not have known just who Jesus was referring to. And so he (who else?) asked. Jesus purposely avoided giving a direct answer. Why? I think it is because he did not want to let Peter or the other disciples off too easily. Jesus was dealing with the kind of principles which applied to all. The warning and the encouragement should be heard and heeded. The Lord did not want the answer or the application to come to quickly or easily.²³⁰ His question implied to Peter that he needed to think further, based upon what He said.

Jesus now becomes more specific as to the blessings which will accrue to those who eagerly await His return. He speaks of the blessing of the “manager” (does this not refer to the disciples?) who is faithful in his service, and whose reward is greater responsibility in the coming kingdom of God. Several observations are necessary in order to understand what Jesus was saying here:

(1) The reward of the “good waiter” is expressed in terms of stewardship.

(2) The reward of the faithful steward is for being a faithful steward.

(3) The reward of the faithful steward is to continue his stewardship in eternity, but with greater responsibilities.

(4) The faithful steward is rewarded for being found doing now what he will be doing later.

(5) The key to understanding these words of our Lord is to understand who is referred to by the “steward” (NASB) or “manager” (NIV), and by the “servants” for whom the steward provides food (rations) at their proper time.

(6) The stewards promotion in heaven is to be in charge of the very same kind of ministry he has had in life.

These words of encouragement will best be understood in contrast to that which follow, to the words of warning which Jesus speaks in verses 45-48. Let us look at them now, and then consider the message which our Lord is seeking to convey to His faithful followers.

Warning: Divine
Judgment and Its Basis
(12:45-48)

“But suppose the servant says to himself, ‘My master is taking a long time in coming,’ and he then begins to beat the menservants and maidservants and to eat and drink and get drunk. The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. He will cut him to pieces and assign him a place with the unbelievers. “That servant who knows his master’s will and does not get ready or does not do what his master wants will be beaten with many blows. But the one who does not know and does things deserving punishment will be beaten with few blows. From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.”

We are back, once again, to the imagery of the servant and his master, but this time the servant is a wicked one. He does not eagerly await his master’s return, his lamp is not lit, and, as it were, his loins are not girded up—he is not dressed for service. The Lord gives a clear word of warning here, so let us listen well.

The parable here is a very simple one. A servant’s master has gone for some period of time. It appears as though it may be a considerable time before the master returns. The servant is a steward, in charge of both men and women servants. From the Lord’s words above in verse 42 it would seem that this steward has been put in charge of feeding the servants. The steward is convinced that the master will not return for a long time. He therefore decides to use his master’s possessions for his own pleasure, rather than to use them as he was commanded to do. He indulges on the food and drink, consuming the supplies that were meant for others, while at the same time he abuses the servants under his authority. That man, Jesus said, would be cut into pieces and would be assigned to a place with unbelievers.²³¹ He then concludes by laying down the principle that judgment is meted out in proportion to the knowledge which one has received and rejected.

But what does our Lord’s parable teach us? There are some very critical questions which we must answer if we are to understand these words as our Lord meant us to:

(1) Who is the servant? Is the servant a disciple? A believer?

(2) Why does he act as he does? What do this servant’s actions tell us about his relationship to his master?

(3) Who are the men servants and maid servants?

(4) What is his punishment? Is it hell?

(5) Why does Jesus conclude with the principle underlying punishment?

I approach this passage (and, indeed, all other Scriptures) with several premises, which I need to share with you here.

(1) The text should be interpreted as meaning what it most clearly and literally seems to mean. This sounds obvious, but we who wish to be thought of as “scholars” often find ourselves telling people that the text means something other than what it seems to say—that’s why you need scholars like us, because the Bible doesn’t mean what it says, or seems to say. Jesus’ words in Luke 10:21 must apply here.

(2) There is a solution to apparent problems. Tensions in the text are God’s way of stimulating our thinking, of causing us to meditate on the Scriptures. This is not unlike the Lord’s refusal to give Peter a quick answer to his question in our text. The solution to the problems comes from diligent study, dependence on the Holy Spirit’s ministry, and prayer.

(3) The broadest context of the Scriptures as a whole (Old and New Testament) and the particular book most often provide us with the clues and the keys to understanding problem passages.

(4) God’s principle motivating forces are love and grace, not fear and guilt. To be specific, I don’t think that God is using the fear of hellfire to scare Christians into eagerly awaiting His coming. Fear would cause us to dread his coming, not eagerly anticipate it. The one steward who hid his one talent (Matthew 25:18, 24-28) did so (or so he said) out of fear. In my opinion, he was not even a believer.

(5) In the context of our passage, I believe that Peter’s question, preserved only by Luke, provides us with the key to understanding our Lord’s words—not so much the words He had previously spoken, but the ones which He will speak in answer to Peter’s question, “Who are you speaking to?” I believe that discovering who Jesus is speaking of as “the servant” is the key to understanding His words.

Let us first seek to understand this difficult text by determining what the fate of this servant is. He is “cut into pieces” and he is “assigned a place with unbelievers.” Matthew further adds, in his parallel account that this man is assigned to a place with the hypocrites and that there is “weeping and gnashing of teeth.”²³² In my opinion, the place to which this steward is sent is clearly and obviously “hell.” Hell is a place of torment—weeping and gnashing of teeth. Hell is the place where unbelievers are sent. Hell is the place of punishment. There is only one reason why we are uncomfortable about taking this place as hell, and that is that it seems that an unfaithful believer is sent there. But is the “servant” a believer? This, is, in my opinion, the crux of the matter.

Who, then, is the “servant” who is cut into pieces and sent to hell?

The term servant is one that is frequently found in the Bible. In the Old Testament, there are four ways in which the term is most often used, describing someone or a group as God’s servants:

(1) The term “servant” refers to a specific person whom God uses in His service. Moses (Deuteronomy 34:5; Joshua 1:1-2) and David (<