But know this ye, that if the goodman of the house knew at what hour the thief would come, he would certainly watch, and would not suffer his house to be broken open.

“The master of the household is the understanding, the house is the soul, the thief is the Devil. The thief is also every contrary doctrine which enters the soul of the unwary by other than the natural entrance, breaking into the house, and pulling down the soul’s natural fences, that is, the natural powers of understanding, it enters the breach, and spoils the soul. Sometimes one takes the thief in the act of breaking in, and seizing him, stabs him with a word, and slays him. And the thief comes not in the day-time, when the soul of the thoughtful man is illuminated with the Sun of righteousness, but in the night, that is, in the time of prevailing wickedness; in which, when one is plunged, it is possible, though he have not the power of the sun, that he may be illuminated by some rays from the Word, as from a lamp; continuing still in evil, yet having a better purpose, and watchfulness, that this his purpose should not be broken through. Or in time of temptation, or of any calamities, is the time when the thief is most found to come, seeking to break through the house of the soul.”

“After the Lord had established the uncertainty of the hour, he admonishes to watchfulness. And first he admonishes all; second, prelates specifically, there: "Who, do you think, is the faithful and prudent servant?" and so on. Concerning the first he does three things. First he sets forth the admonition; second, a comparison; third, he concludes the point proposed. The second is at "But know this," etc.; the third at "And you be ready," and so on. He says therefore: thus I say that the day is uncertain, and no one can be confident of his own state, because of any two, one will be taken and the other left; therefore you ought to be diligent and solicitous. Watch therefore. And, as Jerome says, the Lord for this reason wished to set an uncertain term, so that man might always be waiting. For man fails in three things: because his senses are idle, likewise because he is idle from motion, likewise because man lies down. Therefore watch, that your senses may be raised up through contemplation; Song of Songs 5:2: "I sleep, and my heart watches." Likewise watch, lest you grow torpid in death: for he watches who exercises himself in good works; 1 Peter, last chapter, 8: "Be sober and watch, because your adversary the devil goes about as a roaring lion seeking whom he may devour." Likewise watch, lest you lie down through negligence; Proverbs 6:9: "How long will you sleep, O sluggard?" But what does he say? "Because you know not what hour your Lord will come." He said this to the apostles, and it is not found elsewhere that he calls himself Lord so expressly as here, and in John 13:13: "You call me Master and Lord, and you say well, for so I am." But someone might say that the Lord was speaking to the apostles; but the apostles were not going to live until the end of the world, so how then does he say, "Watch, because you know not what hour your Lord will come"? Augustine says that this is necessary also 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 one at his own end, namely in death; John 14:18: "I will not leave you orphans, I will come to you." Therefore the coming is twofold, at the end of the world and also in death: and he willed both to be uncertain. And these comings correspond to each other, because such as one is found in the second, such he was in the first. Augustine: "The world's last day finds him unprepared, whom his own last day found unprepared." Likewise it can be explained of another coming, namely the invisible one, when he comes into the mind; Job 9:11: "If he comes to me, I shall not perceive it." Hence he comes to many, and they do not perceive it. Hence you ought to watch a great deal, so that if he knocks, you may open to him; hence Revelation 3:20: "I stand at the door and knock; if anyone opens to me, I will come in to him and sup with him." "But know this, that if the householder knew at what hour the thief would come, he would watch at that hour, and would not allow his house to be broken into." But because he does not know at what hour, it is necessary that he watch the whole night. Who is this householder? The house is the soul. In this man ought to rest; Wisdom 8:16: "Entering into my house," that is into my conscience, "I will rest with her." The householder is reason: Proverbs 20:8: "The king who sits on the throne of judgment scatters away all evil with his look." Sometimes a thief breaks into his house. The thief is some persuasion of false doctrine, or some temptation. And it is called a thief, as is found in John 10:1: "He who does not enter by the door into the sheepfold of the sheep, he is a thief and a robber." The door is properly called natural knowledge, or natural law. Whoever therefore enters through reason, enters through the door; but whoever enters through the door of concupiscence, or of anger, or of something of this kind, is a thief. Thieves are accustomed to come at night. In Obadiah 5: "If thieves had come in to you, if robbers by night, how would you have kept silent?" Hence if they come by day, they are not feared. Thus when man is in the contemplation of divine things, then temptation does not come; but when he holds himself slackly, then it comes. Therefore the prophet says well, Psalm 70:9: "When my strength shall fail, do not forsake me." Hence we ought to watch, because we do not know when the Lord will come, namely to judgment. Or we can refer it to the day of death; 1 Thessalonians 5:3: "For when they shall say, peace and security, then sudden destruction shall come upon them." "And you be ready, because at the hour you do not expect, the Son of Man will come." Chrysostom says that men solicitous about temporal things watch at night. And if they watch for temporal things, much more ought one to watch for spiritual things; Revelation 3:3: "If you do not watch, I will come to you like a thief." "Who, do you think, is the faithful and prudent servant, whom his lord has set over his household?" Here he especially admonishes prelates to watchfulness. And first by alluring them with rewards; second by terrifying them with punishments. Concerning the first he does three things. First he sets down the fitness of a good prelate; second, the office; third, the reward. The fitness is that he be faithful and prudent. In any good work two things are necessary: that the intention be fixed on the due end, and likewise that one take the fitting ways to that end; therefore in the office of prelacy these two things are necessary. First, that he fix his intention on the due end, which some set in themselves, of whom it is said, Ezekiel 34:2: "Woe to the shepherds who feed themselves"; because those who set their intention on the right end do not intend what is useful to themselves, but what is useful to many, that they may be saved. And all this those who act rightly do for the glory of God. But he who seeks what is his own does not. Hence it is necessary that he be faithful; 1 Corinthians 4:2: "Now it is required among stewards, that a man be found faithful." Likewise he ought to be prudent, because it can happen that someone seeks the glory of God, but not according to knowledge. For it belongs to the prelate to correct vices. He could therefore rebuke in such a way that he might induce someone into sin. Therefore it is necessary that he be prudent. Above, chapter 10:16: "Be prudent as serpents." And note that he names him "servant," because there is a difference between a free man and a servant, since every action of a servant is referred back to his master, not so of a free man: thus every action of a prelate ought to be referred to God. Thus Paul called himself a servant, when he said, 2 Corinthians 4:5: "But ourselves your servants through Jesus." But why does he say "Who, do you think, is the faithful and prudent servant"? Because few are faithful; Philippians 2:21: "For all seek the things that are their own, not the things that are Jesus Christ's"; Proverbs 20:6: "But a faithful man, who shall find?" And if few are faithful, fewer still are prudent; therefore the Lord speaks thus, noting the scarcity. Then he touches on their office: "whom his lord has set over his household." And he does three things. First he treats of his institution over his office, when he says "whom his lord has set," not that he himself procured it, either by gifts or by prayers; Hebrews 5:4: "No man takes the honor to himself, but he who is called by God, as Aaron was." Then he touches on that over which he has been set, namely "over his household," that is, over his Church, not over temporal things, according to what the Apostle says, 2 Timothy 2:4: "No man serving as a soldier for God entangles himself with secular affairs." Likewise it is necessary that he be prudent, that he watch over the Church, not over other things that are outside the Church; 1 Corinthians 5:12: "For what have we to do with judging those who are outside?" Likewise he touches on the office of the prelate, that he "give them food in due season": food, namely, of doctrine, of good example, and of temporal assistance; therefore the Lord says to Peter three times: "Feed, feed, feed my sheep." Feed by word, feed by example, feed by temporal assistance is understood last, but yet "in due season"; Ecclesiastes 3:1: "All things have their season." Likewise John 16:12: "I have many things to say to you, but you cannot bear them now." For if he wishes to say words when it is not fitting, he loses his effort. There follows the matter of the reward; and first he says what this is; second, in what it consists. What is the reward? Beatitude; hence he says, "blessed," whether in death or at the end of the world, "whom, when his lord comes, he shall find so doing," namely administering, as has been said. Psalm 118:1: "Blessed are the undefiled in the way, who walk in the law of the Lord." And why are they blessed? "Amen I say to you, that he will set him over all his goods." This is explained in three ways. In one way, so that it may be shown in what all beatitude consists. For beatitude consists in some good; but all goods are God's. Is beatitude, then, in any of these? Beatitude is in that good which is above all goods: for no one is blessed except in that good which is God. Hence "he will set him over all his goods," that is, he will be beatified in that good, namely in God, who is above all things. In a second way it can be explained that he says this to show the pre-eminence which good prelates will have. Luke 12:37 has it that "he will make them sit down to eat"; but here it is said that "he will set him over all his goods"; because among all rewards the greatest is the reward of the good prelate; above, chapter 5:19: "He who shall do and teach, he shall be called great." Daniel 12:3: "They that are learned shall shine as the brightness of the firmament, and they that instruct many to justice, as stars for all eternity." And this is "over all his goods," that is, over all the rewards of the saints. In a third way it can be explained through union with Christ; because just as in this world no one arrives at the state of perfection except he who follows in the footsteps of Christ, so too then, no one does, except those who have been joined to Christ: and they will have dominion over all things, insofar as their will becomes conformed to the divine will; Luke 22:29: "And I dispose to you, as my Father has disposed to me, a kingdom." And Revelation 2:28: "He who shall overcome, I will give him the morning star." "But if that wicked servant shall say in his heart," and so on. After he has enticed them to be watchful by rewards, here he terrifies them by punishments. And first he sets down the fault; second, the punishment, at "the lord of that servant will come," and so on. In the fault there are two things, namely the cause of the fault, and the fault itself; and yet both are fault. The cause of the fault is despair concerning the coming, "if he shall say: My lord delays his coming." Augustine says that someone could say this out of excessive desire, and this was shown by him who said: "When shall I come and appear before the face of my God?" Sometimes it is said on account of despair of his coming soon; Ezekiel 12:22: "Son of man, what is this proverb in the land of Israel, saying: The days shall be prolonged, and every vision shall fail? For it shall not be long delayed." 2 Peter 3:9: "The Lord does not delay his promise." Hence this is the root of everything. But what are the things that follow from this? One of cruelty, the other of pleasure. As to the first he says "and shall begin to strike his fellow servants," because he regards those subject to him as mere slaves, against that saying of 1 Peter 5:3: "but willingly... neither lording it over your charges." And it is not enough for him, but he also strikes and afflicts; Micah 3:10: "You who build up Zion with blood." Or they strike their brothers, whom they regard as slaves, by bad example. Likewise this is not enough for them, but they turn themselves to pleasures. "And shall eat and drink with drunkards," that is, he will have fellowship with the licentious, if he himself is given to pleasure. And what will come of this? He sets down the judgment. For first he sets down the judgment as unexpected; second, the punishment. He says "the lord of that servant will come in a day that he does not expect"; because sometimes man believes himself secure of a long life, and yet suddenly he fails; 1 Thessalonians 5:2: "The day of the Lord will come like a thief"; Isaiah 30:13: "Suddenly, when it is not expected, its ruin shall come." And what will happen from this? A threefold punishment follows. "And shall separate him" — not, as Jerome says, that he divides him with a sword, but from the fellowship of the good; below, chapter 25:32: "And he shall separate them one from another, as a shepherd separates the sheep from the goats." And this is the greatest punishment. Origen says thus: in man there are three things: there is the soul, the body, the spiritual gift. And these will not be divided in good prelates, but they will be in wicked prelates. The spiritual gift will be taken away, because he will take back the spiritual gift which he had given to them; but the body and the soul will be sent into the fire. Likewise another punishment is that he will be numbered among the wicked, hence he says "and shall appoint his portion with the hypocrites." Hypocrites are pretenders who profess one thing and do another: hence he will set his portion with such as these. And thus it is understood, Psalm 10:7: "Brimstone and storms of wind shall be the portion of their cup." Likewise still this is not enough, but there will be another punishment, because "there shall be weeping and gnashing of teeth." Job 24:19: "For they shall pass from the cold of snows to excessive heat." Hence weeping is generated from smoke, the gnashing of teeth from cold. Origen says that from this we can consider that those speak wrongly who say that wicked prelates are not prelates. Likewise note a certain comparison that Augustine sets down. Let us remove from our eyes that servant of whom the discourse is made, and let us posit three servants, who love the coming of their lord. Let one say: My lord will come soon, and therefore I will watch. Let another say: My lord will delay, but I wish to watch. Let the other say: I do not know when he will come, and therefore I wish to watch. Which of these speaks better? Augustine answers that the first is badly deceived, because if he thinks that he will come soon, and afterward he delays, he is in danger of falling asleep out of weariness. The second can be deceived, but he is not in danger. But the third does well, who always waits in uncertainty; therefore it is bad to fix any particular time.”

“Therefore be ye also ready,.... Or prepared for the coming of the son of man; which as it is said to be like a thief in the night, expresses the suddenness of it, may excite to watchfulness and readiness; which readiness is to be understood, not of a readiness to do the will and work of God, though this is absolutely necessary; as to watch and pray, to hear the word preached, to confess Christ, and give a reason of the hope that is in us, to communicate to the support of the cause and interest of Christ, and to suffer for his sake; but of a preparedness to meet the Lord in the way of his judgments, when desolating judgments are coming on the earth, such as these in Jerusalem; by faith and trust in the power, providence, and care of God; by humiliation before him, and resignation to his will: and if this can be applied to a readiness for a future state after death; for the second coming of Christ, and last judgment; this lies not in a dependence on the absolute mercy of God; nor in an external humiliation for sin; nor in an abstinence from grosser sins, or in mere negative holiness; nor in any outward, legal, civil, and moral righteousness; nor in a submission to Gospel ordinances; nor in a mere profession of religion; but in being in Christ, having on his righteousness, and being washed in his blood; and also in regeneration and sanctification, in having true knowledge of Christ, and faith in him; for all which it becomes men to be concerned, as also all believers to be actually, as well as habitually ready; being in the lively exercise of grace, and cheerful discharge of duty, though without trusting to either. And such a readiness in either branch of it, is not of themselves, but lies in the grace of God, which gives a meetness for glory; and in the righteousness of Christ, the fine linen, clean and white, which being granted by him, his people are made ready for him: and as for their faith, and the exercise of it, and their constant performance of duty, these are not from the strength of nature and the power of freewill, but from the Spirit of God and his grace; who makes ready a people prepared for the Lord, and all according to the ancient settlements of grace, in which provision is made for the vessels of mercy, afore prepared for glory: though there should be a studious concern in men for such readiness, for nothing is more certain than death, and nothing more uncertain than when it will be; and after death, no readiness can be had, but he that is then righteous, shall be righteous still, and he that is filthy, shall be filthy still, and a deathbed is by no means to be trusted to; and though a person may not be snatched away suddenly, but may have space given him to repent, yet if grace is not given him, to repent and believe in Christ, he never will; the grave is ready for men, and in a little time all will be brought to this house, appointed for all living, where there is no wisdom, knowledge, and device; and therefore whatever we are directed to do, should be now done, with all that might, and strength, and grace, that is given us; to which may be added, that after death comes judgment; the day is fixed, the judge is appointed, and all must stand before his judgment seat; and nothing is more sure than that Christ will come a second time, to judge both quick and dead; and happy will those be that are ready; they will be received by Christ into everlasting habitations, and be for ever with him: and miserable will those be, who will not be ready, who will not have the oil of grace in their hearts with their lamps, nor the wedding garment on them; they will be shut out, and bid to depart into everlasting burnings: how fit and proper is such an advice and exhortation as this, "be ye also ready". A readiness the Jews report Bath Kol, or the voice from heaven, gave out concerning the Israelites, "Bath Kol (say (y) they) went out, and said to them, , "ye are all of you ready for the life of the world to come". And elsewhere it is said of Bath Kol, that it went forth and affirmed of some particular Rabbins, that they were ready for eternal life; as of Ketiah bar Shalom, R. Eleazar ben Durdia, and R. Chanina (z): for in such an hour as ye think not, the son of man cometh: this is true of his coming in power to destroy Jerusalem, and of his second coming to judgment. The Jews say much the same of the coming of the Messiah, whom they expect: "there are three things, they say (a), which come, "without knowledge", or unthought of, at an unawares; and they are these, the Messiah, anything that is found, and a scorpion. (y) T. Bab. Moed Katon, fol. 9. 1. (z) T. Bab Avoda Zara, fol. 10. 2. & 17. 1. & 18. 1. & Callah, fol. 17. 2. & Cetubot, fol. 103. 2. (a) T. Bab. Sanhedrin, fol. 97. 1.”