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.
But there is more to be thought of than the missing of the blessing.
There is a fearful doom awaiting the unfaithful servant, of which the
picture following gives a terrible presentation. Both offence and
punishment are painted in the very darkest colours. As to the former,
the servant not only neglects his duty but beats his fellow-servants,
and eats and drinks with the drunken. Here a question arises, What was
there to suggest such a representation to the Saviour's mind? Surely
it could not be intended specially for those who were sitting with Him
on the mount that day. If Judas was among the rest, his sin was not of
the nature that would have suggested the parable in this particular
form, and certainly there is no reason to suppose that any of the rest
were in the slightest danger of being guilty of such cruelties and
excesses as are here spoken of. Is it not plain then, that the judge
of all had in His view the dark days to come, when the clergy of a
degenerate Church would be actually guilty of cruelties and excesses
such as could not be more fitly set forth in parable than by the
disgraceful conduct of "that wicked servant"?
This is still further confirmed by the reason given for such
recklessness,--the evil servant saying in his heart, "My Lord delayeth
His coming." There is reason to suppose that the early Christians
expected the return of the Lord almost immediately. In so far as they
made this mistake, it cannot be charged against their Master; for, as
we have seen, He warns them against this error throughout the whole of
the prophecy. It is plain, however, that those who made this mistake
were in no danger of saying in their hearts, "My Lord delayeth His
coming." But as time passed on, and the expectation of the Lord's
speedy return grew fainter, then there would come in all its force the
temptation to those who did not watch against it of counting on the
Lord's delay. When we think of this, we see how necessary it was that
the danger should be set forth in language which may have seemed
unnecessarily strong at the time, but which the future history of the
Church only too sadly justified.
The punishment is correspondingly severe. The word used to picture it
("shall cut him asunder") is one to make us shudder; and some have
felt surprised that our Lord did not shrink from the horror of the
word. Ah! but it was the horror of the thing which He dreaded, and
wished to avert. It was the infinite pity of His heart that led Him to
use a word which might prove the very strongest deterrent. Besides,
how significant it is! Think, again, of whom He is speaking,--servants
set over His household to give food in due season, who instead of
doing this maltreat their fellow-servants and ruin themselves with
excess. Think of the duplicity of such conduct. By office in the
church "exalted unto heaven," by practice "brought down to hell"! That
unnatural combination cannot last. These monsters with two faces and
one black heart cannot be tolerated in the universe of God. They shall
be _cut asunder_; and then it will appear which of the two faces
really belongs to the man: cut asunder, his place shall be appointed
with the hypocrites, where shall be weeping and gnashing of teeth
(ver. 51).