Luk 12:39-46 | RWP | e4.org | The thief ( ο κλεπτης ). The change here almost makes a new parable to illustrate the other, the parable of the housebreaking (verses , ) to illustrate the parable of the waiting servants ( ). This same language appears in . "The Master returning from a wedding is replaced by a thief whose study it is to come to the house he means to plunder at an unexpected time" (Bruce). The parallel in with does not have the interruption by Peter. He would have watched ( εγρηγορησεν αν ). Apodosis of second-class condition, determined as unfulfilled, made plain by use of αν with aorist indicative which is not repeated with ουκ αφηκεν (first aorist active indicative of αφιημ , κ aorist), though it is sometimes repeated ( ).

‏ Luke 12:39-46

The thief ( ο κλεπτης ). The change here almost makes a new parable to illustrate the other, the parable of the housebreaking (verses 39, 40) to illustrate the parable of the waiting servants (35-38). This same language appears in Mt 24:43f. "The Master returning from a wedding is replaced by a thief whose study it is to come to the house he means to plunder at an unexpected time" (Bruce). The parallel in Mt 24:43-51 with Lu 12:39-46 does not have the interruption by Peter.

He would have watched ( εγρηγορησεν αν ). Apodosis of second-class condition, determined as unfulfilled, made plain by use of αν with aorist indicative which is not repeated with ουκ αφηκεν (first aorist active indicative of αφιημ, κ aorist), though it is sometimes repeated (Mt 24:43).

Be ye ( γινεσθε ). Present middle imperative, keep on becoming.

Cometh ( ερχετα ). Futuristic present indicative. See Mt 24:43-51 for details in the comparison with Luke.

Peter said ( Ειπεν δε ο Πετρος ). This whole paragraph from verse 22-40 had been addressed directly to the disciples. Hence it is not surprising to find Peter putting in a question. This incident confirms also the impression that Luke is giving actual historical data in the environment of these discourses. He is certain that the Twelve are meant, but he desires to know if others are included, for he had spoken to the multitude in verses 13-21. Recall Mr 13:37. This interruption is somewhat like that on the Mount of Transfiguration (Lu 9:33) and is characteristic of Peter. Was it the magnificent promise in verse 37 that stirred Peter's impulsiveness? It is certainly more than a literary device of Luke. Peter's question draws out a parabolic reply by Jesus (42-48).

Who then ( τις αρα ). Jesus introduces this parable of the wise steward (42-48) by a rhetorical question that answers itself. Peter is this wise steward, each of the Twelve is, anyone is who acts thus.

The faithful and wise steward ( ο πιστος οικονομος ο φρονιμος ). The faithful steward, the wise one. A steward is house manager ( οικοσ, νεμω, to manage). Each man is a steward in his own responsibilities.

Household ( θεραπειας ). Literally, service from θεραπευω. medical service as in Lu 9:11, by metonymy household (a body of those domestics who serve).

Their portion of food ( το σιτομετριον ). Late word from σιτομετρεω (Ge 47:12) for the Attic τον σιτον μετρεω, to measure the food, the rations. Here only in the N.T. or anywhere else till Deissmann (Bible Studies, p. 158) found it in an Egyptian papyrus and then an inscription in Lycia (Light from the Ancient East, p. 104).

Over all ( επ πασιν ). See Mt 24-47 for επ with locative in this sense. Usually with genitive as in verse 42 and sometimes with accusative as in verse 14.

Shall say ( ειπη ). Second aorist subjunctive, with εαν, condition of the third class, undetermined, but with prospect of being determined.

Delayeth ( χρονιζε ). From χρονος, time, spends time, lingers.

Shall begin ( αρξητα ). First aorist middle subjunctive with εαν and the same condition as ειπη, above.

The menservants ( τους παιδας )

and the maidservants ( κα τας παιδισκας ). Παιδισκη is a diminutive of παις for a young female slave and occurs in the papyri, orginally just a damsel. Here παις can mean slave also though strictly just a boy.

Shall cut him asunder ( διχοτομησε ). An old and somewhat rare word from διχοτομος and that from διχα and τεμνω, to cut, to cut in two. Used literally here. In the N.T. only here and Mt 24:51.

With the unfaithful ( μετα των απιστων ). Not here "the unbelieving" though that is a common meaning of απιστος ( α privative and πιστος, from πειθω ), but the unreliable, the untrustworthy. Here Mt 24:51 has "with the hypocrites," the same point. The parallel with Mt 24:43-51 ends here. Mt 24:51 adds the saying about the wailing and the gnashing of teeth. Clearly there Luke places the parable of the wise steward in this context while Matthew has it in the great eschatological discourse. Once again we must either think that Jesus repeated the parable or that one of the writers has misplaced it. Luke alone preserves what he gives in verses 47, 48.