Lecture 4 — Parable of the watchful servant

^24:42^ Watch therefore, because you do not know what hour your Lord will come. [n. 1994]

^24:43^ But know this, that if the master of the house knew at what hour the thief would come, he would certainly watch, and would not suffer his house to be broken into. [n. 1997]

^24:44^ Therefore, you also be ready, because you do not know at what hour the Son of man will come. [n. 1998]

^24:45^ Who, do you think, is a faithful and wise servant, he whom his lord has appointed over his family, to give them meat in season? [n. 1999]

^24:46^ Blessed is that servant, who, when his lord will come he will find doing so. [n. 2002]

^24:47^ Amen I say to you, he will place him over all his goods. [n. 2003]

^24:48^ But if that evil servant will say in his heart: my lord is long in coming, [n. 2004]

^24:49^ and will begin to strike his fellow servants, and will eat and drink with drunkards, [n. 2006]

^24:50^ the lord of that servant will come in a day that he hopes not, and at an hour that he knows not, [n. 2007]

^24:51^ and will separate him, and appoint his portion with the hypocrites. There will be weeping and gnashing of teeth. [n. 2008]

1993. After the Lord has set out the uncertainty of the hour, he warns men to vigilance. And

first, he warns all men;

second, prelates in particular, at who, do you think, is a faithful and wise servant.

Concerning the first, he does three things:

first, he sets out the warning;

second, a likeness;

third, he concludes what he intended.

The second is at but know this, that if the master; the third, at therefore you also be ready, because at what hour.

1994. He says therefore: I say thus that the day is uncertain, and no one can be confident on the basis of his state, for from any given state one will be taken and the other left; therefore you should be diligent, and solicitous. Watch therefore. And, as Jerome says, the Lord wished to set down an uncertain end of the world so that man would always be awaiting it.

For man falls short in three things: because his senses are idle, and because he rests from motion, and because a man lies down. Therefore, watch, that your senses may be elevated through contemplation; I sleep, and my heart watches (Song 5:2). Likewise, watch, lest you be sluggish in death: for the one who watches is the one who exercises himself in good works; be sober and watch: because your adversary the devil, as a roaring lion, goes about seeking whom he may devour (1 Pet 5:8). Likewise, watch, lest you lie down through negligence; how long will you sleep, O sluggard? (Prov 6:9)

1995. But what is he saying? Because you do not know what hour your Lord will come. He said this to the apostles, and there is nowhere else that he calls himself Lord so explicitly as here and, you call me Master, and Lord; and you say well, for so I am (John 13:13).

1996. But someone could say that the Lord was speaking to the apostles; but the apostles were not going to live to the end of the world, so why does he say, watch therefore, because you do not know what hour your Lord will come?

Augustine says that this is necessary even for the apostles, and for those who were before us, and for us, because the Lord comes in two ways. At the end of the world he will come to all generally; likewise, he comes to each man at his own end, namely in death. I will not leave you orphans, I will come to you (John 14:18).

Therefore the coming is twofold, at the end of the world and also at death: and he wished both to be uncertain. And these comings correspond to one another, because a man is found at the second as he was at the first. Augustine: the last day finds that man unprepared whom it finds unprepared at his own last day. Likewise, it can be explained as about the other coming, namely the invisible one, when he comes into the mind; if he come to me, I will not see him (Job 9:11). So you should watch much, so that if he knocks, you may open to him; hence, behold, I stand at the gate, and knock. If any man will hear my voice, and open to me the door, I will come in to him, and will sup with him, and he with me (Rev 3:20).

1997. But know this, that if the master of the house knew at what hour the thief would come, he would certainly watch, and would not suffer his house to be broken into. But since you do not know which hour, you must keep watch the whole night.

Who is this master of the house? The house is the soul. In it, a man should rest; when I go into my house, i.e., into my conscience, I will repose myself with her (Wis 8:16). The head of the house is reason: the king, who sits on the throne of judgment, scatters away all evil with his look (Prov 20:8). Sometimes, a thief breaks open his home. The thief is the persuasion of some false teaching, or a temptation. And it is called a thief, as is said, he who enters not by the door into the sheepfold, but climbs up another way, the same is a thief and a robber (John 10:1). The door properly names natural knowledge, or the natural law. So whoever enters in through reason, enters through the door; but he who enters through the door of concupiscence, or of anger, or of any such thing, is a thief. Thieves usually come at night. If thieves had gone in to you, if robbers by night, how would you have held your peace? (Abdia 5). Hence if they came in the day, they would not be feared. In the same way, when a man is in contemplation of divine things, then temptation does not come; but when he carries himself carelessly, then it comes. So the prophet speaks well, when my strength will fail, do not forsake me (Ps 70:9). Hence we should watch, because we do not know when the Lord will come, namely for judgment.

Or, we can refer it to the day of death; for when they will say, peace and security; then will sudden destruction come upon them (1 Thess 5:3).

1998. Therefore you also be ready, because at what hour you know not the Son of man will come. Chrysostom says that men who are solicitous about temporal things keep watch at night. And if they keep watch for temporal things, much more should watch be kept for spiritual things. If then you will not watch, I will come to you as a thief (Rev 3:3).

1999. Who, do you think, is a faithful and wise servant, whom his lord has appointed over his family, to give them meat in season. Here he warns the prelates in particular to keep watch. And

first, by enticing them with rewards;

second, by frightening them with punishments.

Concerning the first, he does three things:

first, he sets out the proper quality of a good prelate;

second, the duty;

third, the reward.

2000. The proper quality is that he be faithful and prudent. There are two things necessary in any given good work: that the intention be settled on a due end, and that one take fitting paths to that end. Therefore these two things are necessary in the office of a prelate. First, that he fix his intention on a due end, which some set up as themselves, of whom it says, woe to the shepherds of Israel, who fed themselves (Ezek 34:2); for the one who settles his intention on a right end does not intend to be useful to himself, but to many, that they may be saved. And all this is rightly worked for the sake of God’s glory. But he who seeks what is his own does not work rightly. Hence he must be faithful; here now it is required among the dispensers, that a man be found faithful (1 Cor 4:2). Likewise, he should be prudent, because it could be that someone would seek the glory of God, but not in accordance with knowledge. For it pertains to a prelate to correct vices. So he could rebuke in such a way as would lead men into sin. For this reason, he must be prudent. Above, **be therefore wise as serpents and simple as doves **(Matt 10:16).

And notice that he names him a servant, because the difference between a free man and a servant is that the servant’s every action is referred to the master, but not the free man’s: thus a prelate’s every action should be referred to God. In this way Paul called himself a servant, when he said, ourselves your servants through Jesus (2 Cor 4:5).

But why does he say, who, do you think, is a faithful and wise servant? Because few are faithful; for all seek the things that are their own; not the things that are Jesus Christ’s (Phil 2:21); who will find a faithful man? (Prov 20:6). And if there are few who are faithful, there are even fewer who are prudent. So the Lord speaks this way to point to the scarcity.

2001. Then he touches on their position: whom his lord has appointed over his family. And he does three things. First, he treats of his being established in his office, when he says, whom his lord has appointed, not that he himself obtains it by bribes or by requests; neither does any man take the honor to himself, but he who is called by God, as Aaron was (Heb 5:4). Then he touches on that over which he is set up, that it is over his family, namely over his Church, not over temporal things, in accordance with what the Apostle says, no man, being a soldier to God, entangles himself with secular businesses (2 Tim 2:4). Similarly, he must be prudent, that he might keep watch around the Church, not around other things which are outside the Church; for what have I to do to judge them that are without? (1 Cor 5:12). Likewise, he touches upon the duty of a prelate: to give them meat in season, namely the food of teaching, of good example, and temporal relief. For this reason the Lord says to Peter three times: feed . . . feed . . . feed my sheep (John 21:16–17). Feed by word, feed by example, feed by temporal relief is had last, but yet in season; all things have their season (Eccl 3:1). Likewise, I have yet many things to say to you: but you cannot bear them now (John 16:12). For if he wants to speak words when it is unsuitable, he wreaks destruction.

2002. There follows concerning the reward: and first, he says what it is; second, what it is in.

What is the reward? Beatitude; hence he says blessed, whether at death or at the end of the world, whom when his lord will come he will find doing so, namely administering, as was said. Blessed are the undefiled in the way, who walk in the law of the Lord (Ps 118:1).

2003. And why are they blessed? Amen I say to you, he will place him over all his goods. This is explained in three ways. In one way, to show what all beatitude consists in. For beatitude consists in some good; but all goods are God’s. So then, is beatitude in some one of those goods? Beatitude is in that good which is over all goods: for there is no beatitude except in that good which is God. Hence, he will place him over all his goods, i.e., he will be blessed in that which is over all, namely in God.

In the second way, it can be explained that he says this to show the preeminence which good prelates will have. Luke says that he will . . . make them sit down to meat (Luke 12:37), but here it says that he will place him over all his goods; for among all rewards, the greatest is the reward of a good prelate. Above, but he who will do and teach, he will be called great in the kingdom of heaven (Matt 5:19). But they that are learned will shine as the brightness of the firmament: and they who instruct many to justice, as stars for all eternity (Dan 12:3). And this is over all his goods, i.e., above every reward of the saints.

In the third way, it can be explained through union with Christ. For just as in this world only those who follow in Christ’s footsteps arrive at the state of perfection, so at that time only those who are conjoined to Christ. And they will have dominion over all things, insofar as their will is conformed to the divine will; and I dispose to you, as my Father has disposed to me, a kingdom (Luke 22:29). And, and he who will overcome . . . I will give him the morning star (Rev 2:28).

2004. But if that evil servant will say in his heart. After he has enticed them to vigilance with rewards, here he frightens them with punishments:

first, he sets out the crime;

second, the punishment, at the lord of that servant will come.

In the crime there are two things, namely the cause of crime, and the crime itself; and yet either one is a crime.

2005. The cause of the crime is despair of the coming: but if that evil servant will say in his heart: my lord is long in coming. Augustine says that someone could say this out of excessive desire, and the one who says, when will I come and appear before the face of God? (Ps 41:3) shows this. Sometimes it is said due to despair of his coming quickly; Son of man, what is this proverb that you have in the land of Israel? Saying: the days will be prolonged, and every vision will fail (Ezek 12:22). The Lord delays not his promise (2 Pet 3:9). Hence this is the root of it all.

2006. But what are the things which follow from it? One of cruelty, another of pleasure. With regard to the first, he says, and will begin to strike his fellow servants, because he considers them subjected to himself as servants, contrary to: but voluntarily: neither as lording it over the clergy (1 Pet 5:2–3). And this alone is not enough for him, but he even strikes and afflicts them; you who build up Zion with blood (Mic 3:10). Or they strike their brothers, whom they consider to be servants, with bad example. Likewise this is not enough for them, but they turn themselves to pleasures: and will eat and drink with drunkards, i.e., he will keep company with sensual men, if he himself is sensual.

2007. And what will come from it? He sets out the judgment: first, he sets out the judgment of the lack of hope; second, the punishment.

He says: the lord of that servant will come in a day that he hopes not; for sometimes a man thinks he is sure to have a long life, and yet he suddenly perishes; the day of the Lord will so come, as a thief in the night (1 Thess 5:2); the destruction thereof will come on a sudden, when it is not looked for (Isa 30:13).

2008. And will happen from there? There follows a threefold punishment. And will separate him, as Jerome says, not that he divides him with a sword, but rather he divides him from the society of the good; below, he will separate them one from another, as the shepherd separates the sheep from the goats (Matt 25:32). And this is the greatest punishment. Origen speaks thus: There are three things in a man: there is the soul, the body, and the spiritual gift. And these are not divided in good prelates, but in bad prelates. The spiritual gift is divided, because he will take the gift which he had given to him; and the body and the soul will be cast into fire.

Similarly, another punishment is that he will counted among the wicked, hence he says, and appoint his portion with the hypocrites. Hypocrites are pretenders who profess one thing, and do another: hence he will place his portion with such men. And the Psalm is taken in this way: fire and brimstone and storms of winds will be the portion of their cup (Ps 10:7).

Likewise, even these things are not enough, but there will be another punishment, for there will be weeping and gnashing of teeth. Let him pass from the snow waters to excessive heat, and his sin even to hell (Job 24:19). Hence weeping is generated by the smoke, and gnashing of teeth by the coldness. Origen says that we can see from here that they speak badly who say that bad prelates are not prelates.

2009. Likewise, note a certain similarity which Augustine sets out. Let us set aside that servant about whom these words were spoken, and let us set out three servants who are eager for the Lord’s coming. One says: my lord will come quickly, and for this reason I will keep watch. Another says: the lord will delay, but I wish to keep watch. The other says: I do not know when he will come, and for this reason I wish to keep watch. Which of them speaks better? Augustine responds that the first is badly deceived, because if he thinks that he will come quickly, and later he delays, he is in danger of sleeping out of boredom. The second can be deceived, but is not in danger. But the third does well, who is always expecting with uncertainty; therefore it is bad to settle on some time.