Are the Apistōn of Luke 12:46 Unregenerate?

Robert Vacendak
Senior Pastor
Ridge Pointe Fellowship
Dallas, TX

I. INTRODUCTION

Many scholars suggest that the word apistōn (unbelievers or unfaithful) in Jesus’ parable in Luke 12:46 refers either to the unregenerate¹ or to regenerate people who forfeit eternal life.² However, others interpret apistōn as referring to regenerate people who fail their Master yet remain justified.³ Based on contextual considerations, sequential exegesis of the parable (12:42-48), and intertextual analysis, this article will demonstrate that the apistōn are regenerate people who fail their Master and suffer loss of rewards at the Judgment Seat of Christ, yet remain eternally justified.

II. RECIPIENTS AND CONTEXTUAL CONSIDERATIONS

To accurately interpret the identity of the apistōn in Luke 12:46, the context in which Jesus spoke and those to whom He spoke must be identified.

Luke 9:51 begins a new section in the third Gospel, frequently called the “Travel Narrative” (9:51–19:48).⁴ This lengthy section contains two units: (1) Christ’s widespread rejection as He journeys (9:51–11:54), and (2) His instruction to His disciples in view of this rejection (12:1–19:27).⁵ Despite the massive crowds⁶ that come to hear Jesus teach (cf. 11:14, 27, 29; 12:1, 13, 54, et al.), Luke is careful to point out when Jesus is specifically addressing tous mathētas autou— His disciples (e.g., 11:1; 12:1, 22). As the rejection unit of Luke ends in 11:54, the instruction unit begins in 12:1.

It is vital to see that Jesus speaks “first of all” (12:1) to His disciples. Except for (1) a brief interaction with a covetous man in the crowd (12:13-14)⁷ and (2) some instruction to the crowd itself (12:15-21),⁸ Jesus again speaks specifically to His disciples in 12:22. It cannot be stated too strongly that nowhere in 12:22-53 does Luke make a single reference to Jesus expressly addressing the unbelieving crowd. It is clear that Jesus is speaking to His disciples—those who have already believed in Him for eternal life and are therefore justified.⁹ It is only after Jesus finishes telling His disciples how to properly prepare for the rejection they will face (12:4, 11-12, 49-53)¹⁰ and His assessment of them at His return (12:37-38, 43, 46-48), that He again addresses the crowds (12:54). If these markers of identification that Luke has inserted are overlooked, it will be impossible to interpret the identity of the apistōn in Luke 12:46 correctly.

Chapter 11 of Luke ends with Christ’s rebuke of the Pharisees and lawyers (11:39-52) and their subsequent hostility towards Him as they seek to trap Him into saying something they might use against Him. It is against this backdrop of opposition that Jesus speaks to His disciples in chapter 12. First, He warns them of the hypocrisy of the Pharisees (12:1-3). Then, He explains that even what they say as disciples (“whatever you have spoken” [12:3], emphasis added) would be heard by all one day. This is a possible foreshadowing of what He will say later in this chapter (12:42-48), pointing to His future judgment of believers at the Judgment Seat of Christ (cf. 2 Cor 5:9-10).¹¹ In 12:4–12, Jesus then encourages His followers not to fear the dangers of human reprisal but to courageously confess Him openly and without apprehension.

At this point in the narrative (12:13), Christ’s words to His disciples are interrupted by a disgruntled man in the crowd. This necessitates a brief rebuke of the man (12:14) and a parable to the multitude on exalting wealth above God (12:15-21). That Jesus is speaking primarily to the crowds in this parable is seen in 12:22 since Luke clarifies to his readers that Christ is once again speaking specifically to His disciples.¹² In 12:22-34, Jesus reminds His followers that seeking the kingdom must be their priority. They are not to fret like non-believers about the provision of basic physical needs. They are to focus on generosity rather than material accumulation (12:33-34). In doing so, they will store up eternal wealth and rewards that cannot be lost (cf. Matt 6:19-21).

Beginning in 12:35, Jesus shares a series of three parables¹³ about His coming¹⁴ and the future judgment His followers will undergo. It is crucial to understand that Christ is speaking these parables to tous mathētas autou (“His disciples”). In 12:22, Luke identifies the disciples as the target of Christ’s words, and not until 12:54 does the text state that Christ speaks directly to the unbelieving crowd. This must be clearly understood because Christ gives these parables to instruct the disciples: (1) concerning their readiness for this judgment, and (2) on the suddenness of its nature.

Their degree of dedication and obedience to their Master’s instructions (as given in both 12:1-34 and the parables themselves) would impact the kind of reward they would receive upon His return.¹⁵ Thus, Christ delineates for His regenerate servants¹⁶ the possible outcomes at the Bema for those who obey His teachings¹⁷ and those who do not.¹⁸ This judgment of believers,¹⁹ both faithful and unfaithful, is not to be confused with the eschatological judgment of all unbelievers (The Great White Throne Judgment, Rev 20:11-15), where the destiny of all those judged is identical: “the lake of fire” (Rev 20:15).

III. EXEGESIS OF THE PARABLE OF THE PISTOS AND APISTOS SERVANTS (12:41-48)

Two parables concerning preparation for the Master’s unexpected Parousia (12:35-40) set the stage for a third parable that motivates regenerate servants to remain faithful to avoid failing their Lord (12:42-48). A question from Peter to Jesus in 12:41 introduces this third parable.

A. The Motivation for Peter’s Question

After hearing Jesus speak about the need to be ready for His return (12:35-38) and about its unpredictability (12:39-40), Peter, like the man in the crowd in 12:13, interrupts Jesus in the midst of His discourse. He asks: “Lord, do you speak this parable only to us, or to all people?” (12:41). Readers of Luke’s Gospel know the answer to this question (= the disciples, as stated in v 22). But this may be one of the first times that Christ instructs Peter and the disciples regarding His return.²⁰ Since this may be an unknown topic to Peter (or at least unfamiliar to him at this point), it makes sense that he would want to know whom Jesus was targeting in these parables.

B. The Answer to Peter’s Question

Interpreters see Jesus targeting just the Twelve,²¹ the Jewish religious leaders,²² leaders among God’s people,²³ and all people everywhere (both saved and unsaved).²⁴ But Jeremias insightfully argues that the numerous servants in 12:35-38 (told to wait expectantly for the master’s return) would make the parable’s intended audience (and the answer to Peter’s question) all servants of Christ.²⁵ And even though Jesus does not answer Peter’s question directly, He does answer him indirectly through the Parable of the Faithful and Unfaithful Servants (12:42-48).²⁶

His first words after Peter’s question are: “Who then is that faithful and wise steward…?” (or, manager; oikonomos; v 42). In using the word steward, Jesus identifies the target audience of His parables. He is speaking about household managers who, in ancient cultures, were slaves placed in charge of an estate during the owner’s absence.²⁷ In v 44, Jesus references this same position using the word servant (doulos; slave). That Jesus is directing this parable to those who are regenerate is clear. It is His servants who are entrusted with the position of steward and who do His bidding.

In vv 35-40, Jesus has spoken of: (1) His “coming” seven times (12:36-37 (2×), 38 (2×), 39-40); and (2) the proper activities of a “servant” (doulos; vv 37-38) who is waiting for his “master” (kurios; vv 36-37, 39). Both the distant context (vv 1-12 and vv 22-34) and the near (vv 35-40) argue for seeing the recipients of this parable as the regenerate servants of Christ. Ryle understands this when he says: “The lesson before us is not about justification, but about sanctification, not about faith—but about holiness; the point is not what a man should do to be saved—but what ought a saved man to do (emphasis in original).”²⁸

C. Two Possible Outcomes for a Servant of Christ

In this parable, many interpreters see either 1) two separate servants (one regenerate and one unregenerate²⁹) or 2) one regenerate servant who loses salvation and is then deemed unregenerate.³⁰ However, these views cannot be sustained grammatically or contextually. In actuality, what we have here in Christ’s third parable is a case of two possible outcomes for one servant of God. This is seen in Jesus’ use of the Greek word ekeinos in 12:45: “But if that servant says in his heart…” (emphasis added). This word clarifies that Jesus is not referring to two distinct servants but to the very same servant who can be either faithful (pistos) in carrying out his master’s wishes (vv 42-44) or unfaithful (apistos; vv 45-46).

Thus, Jesus sets forth two possible outcomes for a servant whose master has gone away but will suddenly return. In addition, He reveals that His judgment of unfaithful servants will be proportionate to what they knew and were entrusted with (12:47–48).

(1) The First Possible Outcome: Being Found Faithful and Wise at the Master’s Return

First, Jesus speaks regarding the “faithful and wise” manager who has been appointed by his master to sensibly distribute food rations (sitometrion) to the other household servants (therapeias) under his care (v 42). If this servant is walking in obedience when his master returns, he is called “Blessed” (makarios)³¹ and is made “ruler” (katastēsei; put in charge) over all his master’s possessions (12:43-44).³²

The eschatological authority pictured here given to faithful servants in the kingdom of Christ³³ is seen intertextually in Jesus’ Parable of the Minas (Luke 19:11-27). A nobleman entrusts his servants with money to invest while he is away to receive a kingdom.³⁴ Upon his return, his servants are brought before him. Two of them have acquired a return on their master’s money and are given authority over ten and five cities, respectively. But a third servant has failed to invest what was entrusted to him and thus receives no authority from his master.³⁵ It is clear in these parables that Christ gives future authority and reward in His kingdom in response to a servant’s faithfulness in doing what He commands until the day of His return.³⁶

(2) The Second Possible Outcome: Being Found Abusive and Self–indulgent at the Master’s Return

That another outcome is possible for the servant mentioned above is seen in the contrastive introduction of v 45: “But if (ean de) that servant says in his heart…” By His use of the word “that” (ekeinos), Jesus is unmistakably referencing the “faithful and wise” servant of v 42 and validating the possibility that regenerate servants, initially loyal and obedient, can drift into abusive and indulgent behavior.³⁷

The behavioral drift that Jesus deems possible begins with defective thinking in the faithful servant’s mind regarding the imminency of his master’s return: “My master is delaying (chronizei) his coming…” (v 45a). Such thinking is in total contradiction to the attitude of readiness commanded by Christ in the previous two parables (vv 35-38; 39-40).³⁸ Once this aberrant mindset takes hold, the mistreatment of other servants (v 45b) and self-indulgent living (v 45c) follow, and the faithful and wise servant becomes unfaithful and foolish. He has failed to do what his master has asked of him. At this point in the parable, the master returns to find his previously trustworthy servant in this shameful state (v 46a).³⁹

If a servant remains faithful and wise, his master rewards him (vv 43-44). But if he becomes abusive and indulgent,⁴⁰ his master will return suddenly (like a “thief,” v 39), catch him unprepared, and punish him (v 46). The punishment this servant receives must now be considered, and the meaning of apistōn in v 46b must be decisively determined.

D. The Meaning of “Tōn Apistōn”

If the formerly faithful servant disintegrates into a violent and narcissistic one, the text tells us that when the master returns, he will (1) “cut him in two”⁴¹ and (2) “appoint him his portion with the apistōn.”

Slaves in the ancient Near East were occasionally executed by being cut in two or dismembered.⁴² For this article, it is not important whether the servant of this parable was executed or severely beaten (since in either case severe punishment has occurred).⁴³ What is vital is to recognize that Jesus is illustrating the piercing judgment the unfaithful servant will experience before Him at the Bema.⁴⁴ The writer of Hebrews encourages believers to be “diligent” in their obedience to Christ (Heb 4:11) because the word of God will critique all believers in that future day (Heb 4:12). It is “living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and is a discerner of the thoughts and the intents of the heart.” To confirm that Christ’s Bema is in mind in Heb 4:11-12, the writer adds: “…all things are naked and open to the eyes of Him to whom we must give account” (Heb 4:13; emphasis added; cf. Rom 14:12).

Standing before the Master, the words and deeds of the unfaithful servant will be exposed (cf. Luke 12:1–3).⁴⁵ It will be as if he has been “cut in two” as his life is critiqued by the powerful Word of God. It is at this point in the parable that the servant’s punishment is rendered by the master. The master appoints him “his portion with the unbelievers” (tōn apistōn).

The word apistōn must not be understood as it is translated in the NIV⁴⁶ (“unbelievers”) but as translated in the NET⁴⁷ (“unfaithful”). The basis for this view is twofold. First, as previously noted, Jesus’ audience is His regenerate disciples.⁴⁸ Second, the emphasis of Christ’s previous parables in vv 35-38 and 39-40 (= His Parousia) is also His emphasis in vv 42-48.⁴⁹ Though Evans suggests that apistos “is not the opposite of faithful (v 42) but is the word for ‘unbeliever,’ and appears to be a Christian creation,”⁵⁰ this view cannot be sustained contextually or linguistically. In the NT, Christ and the apostles use apistos to reference (1) the unregenerate⁵¹ (unbelievers) as well as (2) regenerate people who have or may become disloyal (unfaithful) to God.⁵² In each case, the context must guide the translator. By no means is apistōn a technical term for unbelievers.⁵³ In the context of Luke 12, Luke carefully establishes Jesus’ target audience. Thus, it is much more logical to translate apistōn as “unfaithful,”⁵⁴ “untrustworthy,”⁵⁵ or “disloyal”⁵⁶ in contrast to the “faithful steward” of v 42, since no interpreter objects to that translation of ho pistos oikonomos.⁵⁷

Due to his egregious treatment of his master’s servants and his profligate lifestyle, the unfaithful servant is given “his portion” (or, place⁵⁸; meros) with the unfaithful (Matt 24:51: “with the hypocrites”).⁵⁹ Though many would object by saying that a Christian who is found in such a hypocritical state could not possibly be a true believer,⁶⁰ it must be noted that Jesus has just warned His disciples in 12:1-3 to beware of this very thing and that after Christ’s death, Paul must rebuke the apostle Peter for this same sin (cf. Gal 2:11-13).

If it is not possible for formerly faithful servants of Christ to experience spiritual collapse and even to die in this condition (or be found in this condition at Christ’s return), then verses such as 1 John 2:28 have no meaning: “And now, little children, abide in Him, that when He appears, we may have confidence and not be ashamed before Him at His coming” (emphasis added).⁶¹ In using the word we, John includes himself in this appeal. Even the apostles recognized that shame at Christ’s return could be their lot if they failed to continue as faithful servants until the end.⁶² The unfaithful servant of Christ cannot forfeit eternal life, but he or she can forfeit the highest reward in eternity—ruling with Christ in His eternal kingdom (cf. Rom 8:17; 2 Tim 2:12; Rev 2:26–27; 3:21).

E. The Consequences of Failure for Servants of God

It is highly probable that after hearing Jesus share the outcome of the unfaithful steward’s disobedience in v 46, His listeners would have other questions concerning the consequences of failure for disloyal servants of God. With this in mind, as well as the fact that some of God’s servants are given more responsibility than others, the Lord Jesus concludes this pericope with (1) insights on proportionate judgment, and (2) a reminder to those entrusted with much from God.

Rewards given at Christ’s Bema for a life of faithful service to God (vv 37-38) are now contrasted with the consequences of failure in this matter (vv 47-48) with, however, a caveat. Jesus clearly states in v 47 that the servant who “knew his master’s will” and failed to prepare and to do it would receive a stricter judgment (cf. Jas 3:1)⁶³ with more significant consequences than the servant who did not understand his master’s will and did not obey (v 48a). The former would be “beaten with many stripes.” This is not a literal beating but a metaphor regarding the severity of Christ’s judgment and the degree of eternal rewards lost at the Judgment Seat of Christ (cf. 1 Cor 3:10-15; 2 Cor 5:10). The latter would be “beaten with few” stripes, that is, would undergo a judgment of his life before Christ that is less severe with fewer losses.⁶⁴ Ignorance of God’s revealed will is not an excuse; thus, both servants suffer loss, though not to the same degree.

Christ’s teaching here parallels His numerous warnings in the Synoptic Gospels to His followers concerning their need to be spiritually alert and ready for His return (Matt 24:42-44; 25:10; Mark 13:33-37; Luke 12:37-40; 21:34-36). If all believers in Christ are destined to end their Christian lives on earth in victory due to having been justified (as many believe), Jesus’ words of warning about His coming return and the piercing judgment of His servants are redundant. And so are the many warnings and exhortations of His apostles (Rom 13:11; 14:1013; 1 Cor 3:10-15; 4:5; 9:24-27; 2 Cor 5:9-11; 1 Thess 5:2-6; 1 Pet 4:7; 2 Pet 3:14; Rev 16:15, et al.). But since failure can occur in the lives of the regenerate, and because sanctification is not viewed in the NT as inevitable for all who believe, Jesus is careful to equip His followers with the truths that will motivate them to avoid evil and to stay faithful to Him until the end of life.

IV. CONCLUSION

So, whom does the apistos servant picture in Christ’s parable in Luke 12:42-48? Does Jesus understand him as someone who is unregenerate and whose final judgment is the lake of fire? Or does Jesus regard this failing servant as a picture of a truly regenerate man who is unfaithful to his Master and suffers the loss of reward at the Judgment Seat of Christ? Based on this parable’s context, exegetical and linguistic considerations, and intertextual analysis, it is clear that Jesus is picturing a regenerate believer in Him—entrusted with significant skills and abilities—who drifts from fidelity to God and suffers substantial loss of reward in eternity, but not the loss of eternal life.

As serious as it will be for a child of God to stand before the “righteous Judge” (2 Tim 4:8) in shame for such significant failure, every believer has Christ’s promise that he will “never perish” in hell or be snatched out of His hand (John 10:28). And that is why none other than the apostle Paul could confidently say: “If we are faithless (apistoumen), He remains faithful (pistos); He cannot deny Himself” (2 Tim 2:13). Even though the unfaithful believer will suffer a significant loss of eternal rewards, God will never deny Himself or the promises He has made to those who believe in His Son.

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¹ Darrell L. Bock, Luke 9:51–24:53, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Academic, 1996), 1182; Joel B. Green, The Gospel of Luke, The New International Commentary on the New Testament (Grand Rapids, MI: Eerdmans, 1997), 505–506; Robert H. Stein, Luke, The New American Commentary, vol. 24 (Nashville, TN: Broadman & Holman, 1992), 362; John A. Martin, “Luke,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, vol. 2, eds. J. F. Walvoord and R. B. Zuck (Wheaton, IL: Victor Books, 1985), 239.
² Arthur Ritchie, Spiritual Studies in Luke’s Gospel, vol. 1 (Milwaukee, WI: The Young Churchman Co., 1906), 372; William H. Van Doren, Gospel of Luke (Grand Rapids, MI: Kregel, 1982), 508.
³ William Hendriksen, Exposition of the Gospel According to Luke, New Testament Commentary (Grand Rapids, MI: Baker, 1978); John Peter Lange and J. J. van Oosterzee, A Commentary on the Holy Scriptures: Luke, trans. Philip Schaff and Charles C. Starbuck (Eugene, OR: Wipf and Stock, 2007), 205; Joseph C. Dillow, Final Destiny: The Future Reign of the Servant Kings, (USA: NP, 2012), 782; Alberto S. Valdés, “The Gospel According to Luke,” in The Grace New Testament Commentary, ed. Robert N. Wilkin (Denton, TX: Grace Evangelical Society, 2010), 294; Zane C. Hodges, Grace in Eclipse (Dallas, TX: Redención Viva, 1982), 92.
⁴ Green, The Gospel of Luke, 394.
⁵ Martin, “Luke,” 232.
⁶ “…a very large number, not precisely defined…” see William Arndt, Frederick W. Danker, and Walter Bauer, A Greek–English Lexicon of the New Testament and Other Early Christian Literature. (Chicago, IL: University of Chicago, 2000), s.v. “murias,” 661.
⁷ It is highly interesting that when the man in the crowd demands that Jesus intervene in a family financial fracas, Jesus rejects his request by saying, “Man, who made Me a judge or an arbitrator over you?” (12:14). This is significant because later, Jesus uses the parable in 12:42–48 to remind His disciples that He will indeed judge their works at His Parousia. He is not interested in judging or arbitrating mundane earthly issues, but the service rendered to Him by His earthly servants is of intense interest to Him and must undergo His judgment (cf. 2 Cor 5:9-10).
⁸ The emphasis here is on accumulating wealth and disregarding God.
⁹ Though Judas Iscariot was “numbered among the twelve” (Luke 22:3) Jesus knew he was not regenerate and that the remaining eleven were: “He who is bathed needs only to wash his feet, but is completely clean; and you [pl., humeis] are clean, but not all of you.” For He knew who would betray Him; therefore He said, “You are not all clean” (John 13:10–11; cf. John 6:70–71; 17:12).
¹⁰ In Mark 10:38–39, Jesus told James and John that they would “drink the cup” that He would drink and “be baptized with the baptism” that He would be baptized with, i.e., die for their faith (cf. Luke 12:49–53).
¹¹ In regard to the Bema, Dillow, Final Destiny, 783, says: “At this moment, the stern warning of our Lord [in Luke 12:2–3] will have pointed meaning…” Compare 1 Cor 4:5, where Paul, in reference to the Parousia and Bema, states: “…[the Lord] will both bring to light the hidden things of darkness and reveal the counsels of the hearts…” ¹² A good illustration of a modern speaker doing this is a pastor’s weekly message to the believers of his local congregation. Typically, he addresses his words and illustrations to those who are children of God. But this does not exclude the possibility that he may pause during a certain part of his message and speak specifically to unbelievers who may be among the congregation. Once he has finished speaking to this group, the pastor can return to addressing the believers.
¹³ The Parable of Expectant Servants (12:35-38); The Parable of the Thief in the Night (12:3940); The Parable of the Faithful and Unfaithful Servants (12:41-48).
¹⁴ Erchomai is used eight times in 12:35-48: 36, 37, 38 (2×), 39, 40, 43, 45.
¹⁵ In regard to the kind of obedience Christ has in mind, Hays handles the contextual impact on the interpretation excellently: “What then does it mean to ‘have one’s loins girt and lamps lit,’ to be ‘found alert’ and ‘be ready’ at the arrival of ‘the Lord,’ the ‘Son of Man’? Context is clear: such readiness consists not of storing up treasures for tomorrow, but of practicing generosity for the poor (and, if we want to reach back to vv 1-12), we can probably include the faithful confession of Jesus as part of ‘being alert and ready’ for the coming of the Son of Man.” Christopher M. Hays, “Slaughtering Stewards and Incarcerating Debtors: Coercing Charity in Luke 12:35–13:9,” Neotestamentica 46 (2012): 43. For NT references to the Bema, cf. Rom 14:10-12; 1 Cor 1:8; 3:10-15; 4:5; 5:5; 2 Cor 1:14; 5:9-11; Phil 1:6, 10; 2:16; 2 Thess 2:2; 2 Tim 1:12, 18; 4:8; 1 John 4:17; cf. Bob Wilkin, “‘The Day’ Is the Judgment Seat of Christ,” The Journal of the Grace Evangelical Society, 20, (2007): 2-14.
¹⁶ It is also crucial for these parables to be interpreted in light of the teachings of Christ and His apostles concerning the matter of justification by faith in Christ alone. The NT states that eternal life is a free gift that, once given, cannot be lost and that justified people remain eternally justified even in the case of prolonged behavioral failure (i.e., failure to live as a justified individual should live [cf. John 5:24; 6:37-40; 10:27-29; 11:25-27; Rom 6:23; 8:31-39; Jude 24-25]). Not interpreting these parables in this light results in what is so often seen in commentary literature (see notes 1 and 2 above)—the unfaithful servant of 12:45-46 being relegated to a Christless eternity—something our Lord spoke of elsewhere as a distinct impossibility (see the word never in the following verses: John 4:14; 6:35 (2×); Heb 13:5).
¹⁷ “Blessed” (3×—12:37-38, 43); “…he will…come and serve them…” (12:37); “…he will make him ruler over all he has…” (12:44); cf. 1 Cor 3:12-14; 4:5; Phil 2:16; 2 Tim 4:8; 1 John 2:28a; 4:17; Rev 16:15a.
¹⁸ “…appoint him his portion with the unbelievers…” (12:46); “many stripes” (12:47); “few stripes” (12:48); cf. 1 Cor 3:15; 1 John 2:28b; Rev 16:15b.
¹⁹ Also called in the NT “the Day of Christ” (see note 15).
²⁰ Luke 9:26 may be the first reference. Summers says, concerning the disciples and the Parousia: “…they had little foundation for the idea at this time…” Regarding the Jewish leaders and the multitudes: “They had no foundation for that idea.” Ray Summers, Commentary on Luke (Waco, TX: Word, 1972), 161.
²¹ Fitzmyer, Luke, 989; L. T. Johnson, The Gospel of Luke (Collegeville: Liturgical, 1977), 166.
²² Martin, “Luke,” 239.
²³ D. A. Carson, R. T. France, et al., eds., New Bible Commentary (Leicester; Downers Grove: Inter-Varsity, 1994); William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995).
²⁴ Green, Luke, 507: “Is Jesus speaking to the disciples or to everyone (v 41)? Yes!”; Nolland, Luke 9:21–18:34, 705; Bock, Luke, 1178.
²⁵ J. Jeremias, The Parables of Jesus, trans. S.H. Hooke (London: SCM Press, 1972), 43; Leon Morris, Luke, The Tyndale New Testament Commentaries (Grand Rapids, MI: Eerdmans, 1988), 239; Trent C. Butler, Luke, Holman New Testament Commentary (Nashville, TN: Broadman & Holman, 2000), 208.
²⁶ Jesus answers a question with a question in John 11:8-9 as well.
²⁷ BDAG, 698 (“manager of a household or estate”).
²⁸ J. C. Ryle, Expository Thoughts on the Gospels, vol. 2 (London, ENG: Thynne, 1897), 90.
²⁹ See n. 1.
³⁰ See n. 2.
³¹ Pao and Schnabel’s connection of this parable to Joseph and the blessings he enjoyed as a faithful servant of Pharaoh is profound: “The parable of the Faithful and Prudent Manager in 12:42-46 possibly alludes to Gen 39:4-5: ‘So Joseph found favor in his sight and attended him; he made him overseer of his house [katestēsen auton epi tou oikou autou] and put him in charge of all that he had. From the time that he made him overseer in his house [meta to katastathēnai auton epi tou oikou autou] and over all that he had, the LORD blessed the Egyptian’s house for Joseph’s sake; the blessing of the LORD was on all that he had, in house and field.’ Biblically informed readers of Luke’s Gospel would find in Joseph an example of a faithful servant who is eventually rewarded, the antithesis of the servant in the parable who reasons that since his master is delayed in coming, he can begin ‘to beat the other slaves, men and women, and to eat and drink and get drunk’” (Pao and Schnabel, Luke, 331–32).
³² BDAG, 492. Note: In v 42, the servant was “made ruler” (katastēsei) of the master’s servants. Now (in v 44) he is made “ruler” (katastēsei) over all his possessions.
³³ cf. Matt 25:21, 23; 2 Tim 2:12; Rev 2:26-27; 3:21.
³⁴ The “money” they are entrusted with symbolizes the life’s work of a servant of Christ (each is given one mina, i.e., one life).
³⁵ Notice how the conclusion of both parables contains teaching that is essentially identical regarding reward and loss of reward (12:48 and 19:26).
³⁶ That victorious living and faithfulness until the end of life are required for those who desire to possess the highest reward of reigning with Christ in His kingdom is seen in Christ‘s words to His people in Rev 2:26–27: “And he who overcomes, and keeps My works until the end, to him I will give power over the nations…” (emphasis added).
³⁷ It is clear that the audience of the book of Hebrews is regenerate believers (e.g., 3:1; 5:9; 6:12) who are in danger of drifting (2:1) from apostolic truth and public confession of Jesus as Messiah (3:12-14). The warnings given to believers throughout Hebrews as well as in the rest of the NT indicate that justified people who will be with God forever can indeed fail spiritually and even die in that condition. If this were not possible, these warnings would be meaningless and unnecessary.
³⁸ Luke 12:35, 40; cf. Matt 24:43-44; 25:10; Luke 21:34-36; 1 Thess 5:6; 2 Pet 3:9-14; Rev 19:7.
³⁹ The apostle John spoke clearly about believers being “ashamed” (1 John 2:28) at the return of Christ. In Rev 16:15, Jesus Himself says that believers should stay awake and guard their garments, or at His return, they will be found “naked,” and people will see their “shame” (aschēmosunēn), a euphemism for a person’s private parts. Robert Vacendak, “The Revelation of Jesus Christ,” in The Grace New Testament Commentary, ed. Robert N. Wilkin (Denton, TX: Grace Evangelical Society, 2010), 1308.
⁴⁰ In the parallel in Matthew, Christ calls him an “evil” servant (Matt 24:48).
⁴¹ Hays’s comments here are excellent: “The context of 12:47-48a also supports this more literal and graphic rendering; the abusive steward is ostensibly more culpable than the negligent slave mentioned in the next verse, who himself receives many beatings.” Hays, Slaughtering Servants, 47.
⁴² See reference to “violent death” in Plummer, Luke, 332-33. Spicq gives numerous ancient literal uses. See Ceslas Spicq and James D. Ernest, Theological Lexicon of the New Testament (Peabody, MA: Hendrickson, 1994) 1:351, fn. 6.
⁴³ Yet BDAG, 253, concedes that “no exact linguistic parallels have been found to support…this rendering…”.
⁴⁴ Sim reasons that since the dissection of the servant occurs following the return of the master (= the Parousia of Christ) this activity must have “an eschatological referent,” David C. Sim. “The Dissection of the Wicked Servant in Matthew 24:51,” HTS Teologiese Studies/Theological Studies 58 (2002): 176.
⁴⁵ See Dillow’s comments in n. 11.
⁴⁶ Also, KJV, NKJV, NASB, HCSB, and REB.
⁴⁷ Also, ASV, ESV, WEB, CEV, NCV, NLT, NRSV, and TEV.
⁴⁸ See pp. 74-76.
⁴⁹ See n. 14 above.
⁵⁰ C. F. Evans, Saint Luke (Norwich: SCM Press, 2008), 537.
⁵¹ Clear references to the unregenerate: Matt 13:58; 17:17; Mark 6:6; 9:19; 16:14, 16; Luke 9:41; Acts 28:24; Rom 3:3; 11:20, 23; 1 Cor 6:6; 7:12, 13, 14 (2x), 15; 10:27; 14:22 (2x), 23, 24; 2 Cor 4:4; 6:14, 15; 1 Tim 1:13; 5:8; 1 Pet 2:7; Rev 21:8.
⁵² Clear references to the regenerate: John 20:27 (Note: Jesus has already declared Thomas “clean” [i.e., regenerate] in John 13 [see n. 9 above]; thus it would be impossible to take apistōn here to mean “unregenerate” unless one believed that loss of salvation is a possibility); 2 Tim 2:13 (using the editorial “we” the apostle includes himself in that group of believers that could fail God: “…if we are faithless [apistoumen]” and yet God would remain faithful to His promise of eternal life to them: “…He remains faithful [pistos], for He cannot deny Himself.”); Heb 3:12 (where “brethren” [= believers in Christ] are warned not to have an “evil heart of unbelief”). Tanner points out: “They failed to believe God’s promises that He would give them the land, and thus forsook their mission. To speak of a believer having an evil heart is not inappropriate. The word for evil (ponēros) is used for the brother under discipline in 1 Cor 5:13, the disciples in Luke 11:13, and believers with ‘evil motives’ in Jas 2:4. Also, see 3:19 where Israel’s wilderness generation disloyalty is given as an example of being unfaithful (apistōn) to the Mosaic Covenant.” J. Paul Tanner, “Hebrews,” in The Grace New Testament Commentary, ed. Robert N. Wilkin (Denton, TX: Grace Evangelical Society, 2010), 1044.
⁵³ Even if one retains the English word unbelievers here, it should be understood as Valdés perceives it: “Unbelievers refers here to those who did not believe the truth relative to Jesus’ coming and their responsibility in light of His accompanying evaluation of them at the Second Advent.” Valdés, “Luke,” 294.
⁵⁴ e.g., William D. Mounce, Mounce Concise Greek-English Dictionary of the New Testament, s.v. “apistos,” n.p.; Barclay M. Newman, A Concise Greek-English Dictionary of the New Testament, s.v. “apistos,” n.p.
⁵⁵ E.g., A. T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman, 1933), Luke 12:46; J. H. Thayer. Greek-English Lexicon of the New Testament, s.v. “apistos,” n.p.
⁵⁶ E.g., BDAG (see num. 3 under “apisteō” in reference to disloyal soldiers), 103.
⁵⁷ Hays, Slaughtering Servants, 48.
⁵⁸ BDAG, 634.
⁵⁹ Dillow explains that “weeping and gnashing of teeth” is not a technical term for hell (Dillow, Final Destiny, 785). He concludes, “Christians are capable of unfaithfulness and hypocrisy and can lead carnal lives that can be summed up as hypocritical. They will be in the kingdom but not at the wedding feast! The unfaithful servant will not be ‘at the table,’ though he is a servant and will be saved.”
⁶⁰ Bock, Luke, 1183: “He is given an eternal place with the unbelievers”; Stein, Luke, 362: “The servant receives an eternal punishment”; Butler, Luke, 2008: “This one is cut in two and given an eternal place with the unbelievers”
⁶¹ As well as: Luke 9:26; 1 Cor 3:15; Phil 2:16; Rev 16:15; et al.
⁶² Speaking to his protégé Timothy, Paul taught that as a servant of Christ, if he would seek to be diligent and rightly divide the word of truth: (1) he would find God’s approval, and (2) avoid being “ashamed” at the Bema (2 Tim 2:15). Immediately after Jesus spoke to His disciples about denying self and taking up the cross, He said: “For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels” (Mark 8:38, emphasis added).
⁶³ Zane C. Hodges, The Epistle of James: Proven Character Through Testing (Irving, TX: Grace Evangelical Society, 1994), 78: “…the man who used his tongue to teach would be held to a higher standard, a stricter judgment, at the Judgment Seat of Christ, than someone who had not so used his tongue. It is noteworthy that James includes himself among those who teach: we shall receive a stricter judgment. It was a solemn responsibility to assume the role of a teacher in the Christian Church. James thinks most of his readers will be better off to avoid this role.”
⁶⁴ This difference in the approach used by Christ in the judgment of Christians at the Bema is also seen in Jas 2:12-13, where the unmerciful Christian receives a more severe judgment than the believer who showed mercy to others. Hodges, James, 57-58, writes: “…judgment is without mercy to the one who has shown no mercy (2:13). In light of this, believers are to speak of others and treat others as those who will be ‘judged by the law of liberty’” (2:12). Once again, Hodges’ comments are potent: “Such is the solemnity of the Judgment Seat of Christ, however, that no man can view it without sensing how awesome and exacting it must be. Paul also sensed this feature of it (2 Cor 5:11). Any reasonable person must know that a judgment of his Christian life ‘by the book’ (i.e., with full strictness) is likely to leave him with much censure from his Savior and with much loss of potential reward. What is needed in that day is mercy—a willingness on the part of our Lord and Judge to assess our words and deeds with the fullest possible measure of compassion…the mercy we show to others can actually ‘win the day’ at that future experience of judgment, for mercy triumphs over judgment” (emphasis in original).