The passage from ver. 36 onwards is still quite applicable to the near event, the destruction of Jerusalem; but the language used is evidently such as to carry the mind onward to the more distant event which had been brought prominently forward in the latter part of the prophecy (vv. 36-44). In these verses, again, not only is no date given, but we are expressly told that it is deliberately withheld. What then? Are we to dismiss the subject from our minds? Quite the reverse; for though the time is uncertain, the event itself is most certain, and it will come suddenly and unexpectedly. No time will be given for preparation to those who are not already prepared. True, there will be the sign of the Son of man in heaven, whatever that may be; but, like the other sign which was the precursor of Jerusalem's destruction, it will appear immediately before the event, barely giving time for those who have their lamps trimmed and oil in their vessels with their lamps to arise and meet the Bridegroom; but for those who are not watching, it will be too late--it will be with them as with those who lived at the close of the very first dispensation, who were "eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away.... Watch therefore: for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh."
II.--PARABLES AND PICTURES OF JUDGMENT (xxiv. 45-xxv.).
The remainder of this great prophecy is taken up with four pictures of judgment, very striking and impressive, having for their special object the enforcement of the great practical lesson with which the first part has closed: "Watch therefore" (vv. 42, 43); "Be ye also ready" (ver. 44). In the former portion of the prophecy the destruction of Jerusalem was in the foreground, and in the background the coming of the Son of man to judgment in the end of the world. In this portion the Great Day of the Son of man is prominent throughout.
The four pictures, though similar in their scope and object, are different in their subjects. The first represents those who occupy positions of trust in the kingdom; the second and third, all professing Christians,--the one setting forth inward grace, the other outward activity; the fourth is a picture of judgment on the whole world.
1. _The Servant set over the Household_ (xxiv. 45-51).
As in the case of the man without the wedding garment, a single servant is taken as representing a class; and who constitute this class is made quite clear, not only by the fact that the servant is set over the household, but also by the nature of the service: "to give them their food in due season" (R.V.). The application was evidently first to the apostles themselves, and then to all who in the future should be engaged in the same work of providing spiritual nourishment for those under their charge. The very pointed way in which the parable is introduced, together with the fact that only one servant is spoken of, suggests to each one engaged in the work the most careful self-examination. "Who, then, is a faithful and wise servant?" The underlying thought seems to be, that such an one is not very easily to be found; and that therefore there is a special benediction for those who through the trying years are found both "faithful and wise," faithful to their high trust, wise in relation to the momentous issues depending on the manner in which they fulfil it. The benediction on the wise and faithful servant is evidently easy to miss and a great thing to gain.