'Blessed are those servants, whom the Lord, when He cometh, shall find watching: Verily I shall say unto you, that He shall gird Himself, and make them to sit down to meat, and will come forth and serve them.
Blessed is that servant whom his Lord, when He cometh, shall find so doing. 44. Of a truth I say unto you, that He will make him ruler over all that he hath. --LUKE xii. 37, 43, and 44.
You will, of course, observe that these two passages are strictly parallel in form. Our Lord evidently intends them to run side by side, and to be taken together. The divergences are as significant and instructive as the similarities, and the force of these will be best brought out by just recalling, in a sentence or two, the occasion for the utterance of the second of the two passages which I have taken for my text. When our Lord had finished His previous address and exhortations, Peter characteristically pushed his oar in with the question, 'Do these commandments refer to us, the Apostles, or to all,' the whole body of disciples? Our Lord admits the distinction, recognises in His answer that the 'us,' the Twelve, were nearer Christ than the general mass of His followers, and answers Peter's question by reiterating what He has been saying in a slightly different form. He had spoken before about servants. Now He speaks about 'stewards,' because the Apostles did stand in that relation to the other disciples, as being slaves indeed, like the rest of the household, but slaves in a certain position of authority, by the Master's appointment, and charged with providing the nourishment which, of course, means the religious instruction, of their fellow-servants.
So, notice that the first benediction is upon the 'servants,' the second is upon the servants who are 'stewards.' The first exhortation requires that when the Master comes He shall find the servants watching; the second demands that when He comes He shall find the stewards doing their work. The first promise of reward gives the assurance that the watching servants shall be welcomed into the house, and be waited on by the Master himself; the second gives the assurance that the faithful steward shall be promoted to higher work. We are all servants, and we are all, if we are Christian men, stewards of the manifold grace of God.
So, then, out of these two passages thus brought together, as our Lord intended that they should be, we gather two things: the twofold aspect of life on earth--watchfulness and work; and the twofold hope of life in heaven--rest and rule. 'Blessed is that servant whom his Lord, when He cometh, shall find watching.' 'Blessed is that steward whom his Lord, when He cometh, shall find'--not merely watching, but--'so doing.'
I. The twofold attitude here enjoined.
The first idea in watchfulness is keeping awake; and the second is looking out for something that is coming. Both these conceptions are intertwined in both our Lord's use of the metaphor of the watching servant, and in the echoes of it which we find abundantly in the Apostolic letters. The first thing is to keep ourselves awake all through the soporific night, when everything tempts to slumber. Even the wise virgins, with trimmed lamps and girt loins, do in some degree succumb to the drowsy influences around them, and like the foolish ones, slumber, though the slumbers of the two classes be unlike. Christian people live in the midst of an order of things which tempts them to close the eyes of their hearts and minds to all the real and unseen glories above and around them, and that might be within them, and to live for the comparatively contemptible and trivial things of this present. Just as when a man sleeps, he loses his consciousness of solid external realities, and passes into a fantastic world of his own imaginations, which have no correspondence in external facts, and will vanish like