Of deepest importance is the final consolation, to dismiss all care and anxiety, since the Father was pleased to give to this little flock' the Kingdom. The expression flood' carries us back to the language which Jesus had held ere parting from Jerusalem. [4329] Henceforth this designation would mark His people. Even its occurrence fixes this Discourse as not a repetition of that which St. Matthew had formerly reported, but as spoken after the Jerusalem visit. It designates Christ's people in distinction to their ecclesiastical (or outward) organisation in a fold,' and marks alike their individuality and their conjunction, their need and dependence, and their relation to Him as the Good Shepherd.' Small and despised though it be in the eyes of men, the little flock' is unspeakably noble, and rich in the gift of the Father.
These admonitions, alike as against covetousness, and as to absolute trust and a self-surrender to God, which would count all loss for the Kingdom, are finally set forth, alike in their present application and their ultimate and permanent principle, in what we regard as the concluding part of this Discourse. [4330] Its first sentence:'Sell that ye have, and give alms,' which is only recorded by St. Luke, indicates not a general principle, but its application to that particular period, when the faithful disciple required to follow the Lord, unencumbered by worldly cares or possessions. [4331] The general principle underlying it is that expressed by St. Paul, [4332] and finally resolves itself into this: that the Christian should have as not holding, and use what he has not for self nor sin, but for necessity. This conclusion of Christ's Discourse, also, confirms the inference that it was delivered near the terrible time of the end. Most seasonable would be here the repetition - though in slightly different language - of an admonition, given in the beginning of Christ's Galilean Ministry, [4333] to provide treasure in heaven, which could neither fail nor be taken away, for, assuredly, where the treasure was, there also would the heart be.
3. Closely connected with, and yet quite distinct from, the previous Discourse is that about the waiting attitude of the disciples in regard to their Master. Wholly detached from the things of the world, their hearts set on the Kingdom, only one thing should seem worthy their whole attention, and engage all their thoughts and energies: their Master! He was away at some joyous feast, and the uncertainty of the hour of His return must not lead the servants to indulge in surfeiting, nor to lie down in idleness, but to be faithful to their trust, and eagerly expectant of their Master. The Discourse itself consists of three parts and a practical application. itself consists of three parts and a practical application.
1. The Disciples as Servants in the absence of their Master: [4334] their duty and their reward. [4335] This part, containing what would be so needful to these Peræan disciples, is peculiar to St. Luke. The Master is supposed to be absent, at a wedding, a figure which must not be closely pressed, not being one of the essentials in the Parable. At most, it points to a joyous occasion, and its mention may chiefly indicate that such a feast might be protracted, so that the exact time of the Master's return could not be known to the servants who waited at home. In these circumstances, they should hold themselves in readiness, that, whatever hour it might be, they should be able to open the door at the first knocking. Such eagerness and devotion of service would naturally meet its reward, and the Master would, in turn, consult the comfort of those who had not allowed themselves their evening-meal, nor lain down, but watched for His return. Hungry and weary as they were from their zeal for Him, He would now, in turn, minister to their personal comfort. And this applied to servants who so watched - it mattered not how long, whether into the second or the third of the watches into which the night was divided. [4336]