TWO PARABLES ON WATCHFULNESS (LUKE 12:35-40; MATTHEW 24:43-44)

These are two short parables coupled together by Luke, who often groups his material by common subject rather than chronologically. Matthew has a parallel to the second one located in the great eschatological discourse in chapters 24-25.

There are at least three questions to discuss relating to these parables:

1. Are they actually parables?

2. What event does the watchfulness refer to?

3. What does being watchful mean?

Concerning the first issue, I call them parables, but that is not a universal opinion. They have also been called parabolic sayings, analogies, sayings, parable-like sayings, metaphors, allegories, and “at least the remnant of a parable” (for the second saying). In Matthew's version, the second saying is actually called a parabole, but that Greek word can have a wide variety of meanings so it doesn't really resolve the issue of nomenclature. When it comes to this type of figurative literature, the actual name we give them probably isn't as important as recognizing that there is some sort of comparison between the facts of the story and a higher spiritual reality.

In reference to the second question, most commentators feel that both parables relate to Christ's Second Coming and the attending Last Judgment. However, Fitzmyer notes that there may be a secondary reference to a each individual's death in addition.

I will deal with the most important question, the third one, following separate discussions of the two parables.

The Watchful Household (Luke 12:35-38)

Verse 35: The long ankle-length robe was gathered up around the waist by a belt. The expression to “gird up your loins” appears in many other places in both the OT and NT. The Greek grammar implies: “be the kind of person who never need to be told to gird up his loins because they are always girded up.” (Turner) To tie up your garment was a sign that you were ready for leaving on a journey or for some activity of service. Marshall suggests that the equivalent of this expression today would be to roll up one's sleeves.The lamp “suggests readiness for activity during a period of darkness.” (Marshall) There is a possible parallel in I Peter 1:13.

Verses 35-36: Some scholars (such as Fitzmyer) see a reference here to the Messianic, or heavenly, banquet while others (such as Marshall) do not. There is a similar disagreement regarding the relation of this parable with that of the wise and foolish virgins. Marshall notes that both have the phrases “lamps lit” and “wedding banquet,” but Fitzmyer denies that there is any connection between these parables and notes that there are different Greek words for “lamp” in the two stories.

Verse 36: The image of the master knocking on the outside of the door reappears in Revelation 3:20. Fitzmyer states that the disciples “must be ready to serve, not just open the door.” He also explains that the word translated “wedding celebrations” (gamoi) often just means a celebration in general.

Verses 36-37: “Disciples...are to spend their time profitably and readiness to serve the Son of Man when he appears.” (Marshall)

Verse 37: Paradoxically, now it is the master who girds himself. In this image of the master who serves, “Jesus furnishes a concealed reference to himself.” (Kistemaker) See Luke 22:27 and John 13:3-16.

Verses 37-38: They are to be both watching and ready.

Verse 38: There is an implied time interval before the Second Coming happens. This is the second benediction within this short parable. Literally, “in the second or third watch,” probably using the Roman custom of four equal watches during the night.

The Householder and the Burglar (Luke 12: 39-40; Matthew 24:43-44)

The gnostic Gospel of Thomas (saying #21) has a similar saying but gives as its meaning the fact that we must always be on guard against the world. That is not at all the thrust of the story related in the two canonical gospels. Jesus' story using the striking metaphor of the burglar was memorable enough that it also appears in I Thessalonians 5:2; II Peter 3:10; and Revelation 3:3; 16:15. In addition, Hill sees a certain parallelism with Mark 13:33-36. In Matthew's setting, this story repeats the meaning of Jesus' words in Matthew 24:38-39.

Look at these NT parallels to discuss what teachings they contain. All of them stress the suddenness and unexpectedness of the Second Coming. However, some of them bring in other nuances of meaning as well.

There are two Greek words for thief: kleptes and lestes. The word in this case is kleptes, which has the basic idea of stealth and secrecy. By contrast, lestes has the connotation of violence.

Audience

Kistemaker feels that Jesus' advice was directed to the disciples, or advice for them to use in warning others. Liberal scholars, on the other hand, feel that this saying was fabricated at a much later date to explain to believers why there had been a delay in Christ's return.

Physical Picture

Jesus' listeners would be familiar with the situation described since robbers were not uncommon at that time. Often they were literally house breakers who would dig a hole in the wall of a house, usually made of mud bricks.

Verse 42 may belong with the previous parable or this one, or be used to tie the two together.

Verse 44: R. T. France: “In view of such plain statements as this, it is astonishing that some Christians can still attempt to work out the date of the parousia. M. Green calls this sort of date setting blasphemous and quotes a rabbinical saying: 'He who announces the messianic times based on calculation forfeits his share in the future.'” But there are some commentators, especially in the broad dispensational camp who, without actually setting a date, come close to contradicting Jesus' words. For example, Barbieri states that those living in the Tribulation will know from the various signs approximately when he is coming, but not the exact time. That is one way to skirt around the meaning of Scripture without actually contradicting it literally.

Several commentators note that while the companion parable of the waiting household holds out the promise of reward for the faithful, this story constitutes a warning. Kistemaker says, “While the image of the coming of the Son of Man evokes joyful expectation among the faithful, the image of the prowling burglar creates anxiety and worry in those who are not prepared.” Between the two, they represent the two aspects of the Last Judgment.

What does it mean to be watchful?

I would estimate that a large percentage of evangelical Christians interpret this term to mean that one should become knowledgeable regarding the signs of the Last Days found in both the OT and NT and interpreted for them by current prophecy “experts” found everywhere in the media, the internet, and in Bible book stores. Only in that way, one can become able to discern at least the general time period of Christ's return and become prepared for it. And, of course, there are those latter-day prophets who will pin down the time even more specifically. The problem is that these people have totally misunderstood the meaning of Jesus' repeated call to watchfulness.

The correct understanding of the concept of watchfulness has been expressed in various ways, but most scholars agree that it has nothing whatsoever with trying to figure out when the Second Coming will occur. Here are some sample explanations:

France on v. 43: “In this imagery, as in the 'keep awake' of v. 42, the call seems to be for a constant alert, since no amount of calculation can anticipate the surprise; but the following parables [in Matthew] will suggest a different perspective on how one may be ready.”

Strecker explains, “The saying does not imply the warning not to let oneself be surprised, but contains the admonition to draw the consequences from the fact that one will be taken unawares.”

Fitzmyer says that since the time of the burglar coming isn't known, it is impossible to make provision for it.

Ellis: “There is no getting ready. So speculation about the 'time' or the 'delay' in Jesus' return is of no purpose.”

Hendricksen: “The very fact that the owner of the house does not know when the thief is coming...makes it necessary for him to be on his guard at all times.”

There is a parallel admonition in Corinthians 16:13: “Be watchful, stand firm in your faith, be courageous.”

Craddock: “...after all, calculating the Lord's return is inadequate and inappropriate motivation for Christian behavior.”

Note that all of them agree that, as the text clearly states, one cannot prepare for the event by figuring out when it will occur. But that doesn't necessarily imply that there is no need whatsoever to make appropriate plans for the event. As France suggests, we really need to look at the following parables to get a fuller explanation. Thus, consider the language in the parables and sayings in Matthew 24:45-25:46. Those prepared for Christ's return are characterized as faithful, wise, caring for others, good trustworthy, righteous, and thus blessed. By contrast, those not prepared are called wicked, hypocrites, foolish, lazy, worthless, weary, self-indulgent, and thus accursed.

So it is not how smart we are in discerning the signs of the Coming that counts, but how we spend our time until then.