by Ptr. Art Calaguas
Shalom.
We have two (2) basic themes in Matthew 24:36-44. The first one, we discussed the last time: we simply do not know when exactly the Lord Jesus will return although we are given enough details in the signs we are to watch out for in the earlier parts of the Olivet Discourse. The second one, about being vigilant, keeping our eyes on the ball, so to speak, and conducting ourselves accordingly, being ready as if he was coming right now, is tackled in Matthew 24:45-51. This second theme extends from chapter 24 to chapter 25, in verses 1-30. But before we discuss this part, for completeness we shall first revisit Mark 13:32-37 and Luke 21:34-38, which parallel Matthew 24:36-44 and as mentioned earlier, constitute the end of the Olivet Discourse narratives for both the Gospels of Mark and Luke.
As we saw previously, Mark 13:32 also proceeds right after the Fig Tree Parable and is a very close parallel to Matthew 24:36. Only the Father knows the exact time the Lord Jesus will return. Then Mark 13:33 has the Lord commanding the believers to look and keep awake (using an imperative form of ἀγρυπνέω “agrupneó”) as they have not known (and will not know) the appointed time.
Thayer’s Greek Lexicon (https://biblehub.com/greek/69.htm) says this word ἀγρυπνέω (“agrupneó”) is a synonym of and a functional equivalent of γρηγορέω (“grégoreó”) used by both Matthew and Mark.
Mark 13:34 then tells of a man who goes on a journey, leaves his house in the hands of his bondservants with their assigned tasks and specifically instructed his doorkeeper to keep watch, using a form of the same verb γρηγορέω (https://biblehub.com/greek/1127.htm meaning keep watch, be awake/alert) used in Matthew 24:42. Mark 13:35 then repeats the admonition to keep watch, this time employing the exact word used in Matthew 24:42 (γρηγορεῖτε, an imperative form of the verb γρηγορέω). The Lord pointedly commands them all to keep watch in the evening, at midnight or even at sunrise, lest the house owner comes suddenly and finds them sleeping. And just in case they (and we) did not get it, the Lord then says that he commands all, not only the disciples, to keep watch in Mark 13:37. This verse again uses the exact same imperative verb (γρηγορεῖτε) found in Matthew 24:42 and is a fitting end to Mark’s Olivet Discourse. In the Scriptures, when a word is uttered by the Lord three (3) times in close proximity as we have here in Mark 13:34, 35, and 37; it is of the utmost importance. We should really pay attention!
Luke 21:34-38 seemingly abruptly ends the Olivet Discourse for Luke’s Gospel. Verse 34 takes off right after the Fig Tree Parable (which is found in all 3 Synoptic Gospels). It mentions at the onset that the disciples/believers should pay attention to themselves lest their hearts be burdened in dissipation and drunkenness and the cares of ordinary life so that the day of the Lord’s return will not come like a trap. Verse 35 says the day will come upon all who dwell on the earth (not only in Israel).
This is actually the 5th verse Luke mentions the nations/Gentiles or the entire world in his account of the Olivet discourse. The first time, in Luke 21:10, it was prophesied that nation will rise up against nation, and kingdom against kingdom. Next, in verse 12: “…bringing (you) before kings and governors…” when the disciples are persecuted on account of the Lord’s name. Third mention is in verse 24 when the Jewish people will be taken captive into all the nations, Jerusalem will be trampled upon by the Gentiles until the times of the Gentiles are fulfilled. Fourth is in verse 25 when the celestial signs cause distress to the nations. Hence, when the Lord is coming again as verse 35 says, the whole world will be affected.
To continue, Luke 21:36 then uses the same imperative verb Mark 13:33 uses to mean to keep awake (ἀγρυπνέω “agrupneó”). So this verse commands the disciples to keep watch in every season, praying that they may prevail to escape all the things that are about to come to pass, and to stand before the Son of Man.
Luke 21:37-38 closes this Gospel’s Olivet Discourse with brief statements that the Lord Jesus taught in the Temple every day but at night lodged at the Mount of Olives; and early in the morning people came to the Temple to hear him preach. While these 2 verses rather innocuously ends the narrative, it was noted the last time that Luke has a number of elements of the Olivet Discourse that parallel Matthew and Mark scattered in his other chapters (e.g., Luke 12:35-48; 17:20-37; 19:11-27).
For instance, Luke 17:26-27 teaches about the suddenness and finality of judgment with the coming Kingdom of God and also likens it to the days of Noah and the Flood (cf. Matthew 24:37-41). Luke 17:28-35 further expands this teaching through the story about Lot and the destruction of Sodom and Gomorrah and the fate of Lot’s wife (see Genesis 19:1-26). Luke takes the Genesis narrative of Lot and Sodom as a parallel to Noah and the Flood; both as precedents and foreshadowing of the day of the Son of Man’s coming.
We now continue with the rest of Matthew’s chapter 24. Matthew 24:45-51 illustrates the second theme about the Lord’s coming. It shares some common elements with Mark 13:34-37. After giving his disciples repeated warnings in Matthew 24:36-44, the Lord Jesus now rhetorically asks in verse 45 who would be the faithful and sensible bondservant whom the master (while he is away) will put in charge of his household and tasked to give the other bondservants their rations on the proper schedule. Obviously putting a premium on the obedient and faithful bondservant who diligently does his assigned task, the returning master calls him μακάριος (“makarios” meaning blessed/happy; a form of this Greek word is the one used in the Beatitudes of Matthew 5) in the next verse 46. The Lord then says in verse 47 that this bondservant will be put in charge of all the master’s possessions.
However, in Matthew 24:48, a possible (subjunctive mood) negative situation is narrated (followed by my formal translation):
ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ· Χρονίζει μου ὁ κύριος,
But if that wicked bondservant should say in his heart; my master delays,
The word Χρονίζει is from the verb χρονίζω “chronizo” which means to spend or take time, delay or tarry or linger; with a present/continuous aspect (https://biblehub.com/greek/5549.htm). Verse 49 adds that he may then begin to beat his fellow bondservants and eat and drink with drunkards (all in the subjunctive mood also).
Matthew 24:50-51 tells us that judgment is swift when his master returns on a day he did not anticipate; and at an hour he did not perceive. The wicked bondservant is then cut to pieces, put in a place with the hypocrites (or dissemblers/pretenders) where “there will be weeping and gnashing of teeth.” The last phrase is used to denote extreme anguish and utter despair for those in eternal condemnation (https://biblehub.com/greek/1030.htm). It occurs 6 times in Matthew and once in Luke.
The Lord definitely expects the believers not only to keep watch but to conduct themselves in a righteous manner while waiting for his return. The 2 themes of not knowing the exact time of his coming and the necessity of keeping watch and acting in the right manner are brought out in Matthew 24:45-51 and ends the chapter. But a third theme is also introduced here, that of a delay as found in Matthew 24:48 with the verb χρονίζω (“chronizo”).
We will continue next week.
God bless us all.