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Translation
King James Version
And shall begin to smite his fellowservants, and to eat and drink with the drunken;
Complete Jewish Bible
and he starts beating up his fellow servants and spends his time eating and drinking with drunkards;
Berean Standard Bible
And he begins to beat his fellow servants and to eat and drink with drunkards.
American Standard Version
and shall begin to beat his fellow-servants, and shall eat and drink with the drunken;
World English Bible Messianic
and begins to beat his fellow servants, and eat and drink with the drunkards,
Geneva Bible (1599)
And begin to smite his fellowes, and to eate, and to drinke with the drunken,
Young's Literal Translation
and may begin to beat the fellow-servants, and to eat and to drink with the drunken,
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In the KJVVerse 24,007 of 31,102
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
And every Bishop, who ministers not as a fellow servant, but rules by might as a master, and often an harsh one, sins against God; also if he does not cherish the needy, but feasts with the drunken, and is continually slumbering because his Lord cometh not till after long time.
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
Though the Lord had given above a general exhortation to all in common to unwearied vigilance, yet He adds a special charge to the rulers of the people, that is, the Bishops, of watchfulness in looking for His coming. Such He calls a faithful servant, and wise master of the household, careful for the needs and interests of the people entrusted to Him.
That is, obedient to his Lord's command, by the seasonableness of his teaching dispensing the word of life to a household which is to be nourished for the food of eternity.
Or, shall set him over all his goods, that is, shall place him in the glory of God, because beyond this is nothing better.
Apostolic ConstitutionsAD 380
Apostolic Constitutions (Book VII), Section 2, XXXII
For in the last days false prophets shall be multiplied, and such as corrupt the word; and the sheep shall be changed into wolves, and love into hatred: for through the abounding of iniquity the love of many shall wax cold. For men shall hate, and persecute, and betray one another. And then shall appear the deceiver of the world, the enemy of the truth, the prince of lies, [2 Thessalonians 2:3-12] whom the Lord Jesus "shall destroy with the spirit of His mouth, who takes away the wicked with His lips; and many shall be offended at Him. But they that endure to the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven;" [Isaiah 11:4; Matthew 24:1-51] and afterwards shall be the voice of a trumpet by the archangel; and in that interval shall be the revival of those that were asleep. And then shall the Lord come, and all His saints with Him, with a great concussion above the clouds, with the angels of His power, [Matthew 16:27] in the throne of His kingdom, to condemn the devil, the deceiver of the world, and to render to every one according to his deeds. "Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal," [Matthew 25:46] to inherit those things "which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for them that love Him;" [1 Corinthians 2:9] and they shall rejoice in the kingdom of God, which is in Christ Jesus.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
In this He rebukes such as have less care for their souls, than they have of guarding their money against an expected thief.
That He says, Whom think ye is that faithful and nine servant, does not imply ignorance, for even the Father we find asking a question, as that, Adam, where art thou? (Gen. 3:9.)
He requires two things of such servant, fidelity and prudence; He calls him faithful, because he appropriates to himself none of his Lord's goods, and wastes nought idly and unprofitably. He calls him prudent, as knowing on what he ought to lay out the things committed to him.
This parable may be also fitted to the case of secular rulers; for each ought to employ the things he has to the common benefit, and not to the hurt of his fellow-servants, nor to his own ruin; whether it be wisdom or dominion, or whatever else he has.
And He instructs His hearer not only by the honour which awaits the good, but by the punishment which threatens the wicked, adding, If that evil servant shall say in his heart, &c.
John ChrysostomAD 407
Homily on the Gospel of Matthew 77
Then, as He had fallen upon the mention of the judgment, He directs His discourse to the teachers next, speaking of punishment and honors; and having put first them that do right, He ends with them that continue in sin, making His discourse to close with that which is alarming.
Wherefore He first saith this, "Who then is the faithful and wise servant, whom his Lord shall set over His household to give them their meat in theirs due season? Blessed is that servant, whom his Lord when He cometh shall find so doing. Verily I say unto you, that He shall make him ruler over all His goods."
Tell me, is this too the language of one who is in ignorance? For if because He said, "neither doth the Son know," thou sayest He is ignorant of it; as He saith, "who then?" what wilt thou say? Wilt thou say He is ignorant of this too? Away with the thought. For not even one of them that are frantic would say this. And yet in the former case one might assign a cause; but here not even this. And what when He said, "Peter, lovest thou me?" asking it, knew He not so much as this? nor when He said, "Where have ye laid Him?"
And the Father too will be found to be saying such things. For He Himself likewise saith, "Adam, where art thou?" and, "The cry of Sodom and Gomorrah is waxed great before me. I will go down therefore, and see whether their doings be according to their cry which cometh unto me, and if not, I will know." And elsewhere He saith, "Whether they will hear, whether they will understand." And in the gospel too, "It may be they will reverence my Son:" all which are expressions of ignorance. But not in ignorance did He say these things, but as compassing objects such as became Him: in the case of Adam, that He might drive him to make an excuse for his sin: in that of the Sodomites, that He might teach us never to be positive, till we are present at the very deeds; in that of the prophet, that the prediction might not appear in the judgment of the foolish a kind of compulsion to disobedience; and in the parable in the gospel, that He might show that they ought to have done this, and to have reverenced the Son: but here, as well that they may not be curious, nor over busy again, as that He might indicate that this was a rare and precious thing. And see of what great ignorance this saying is indicative, if at least He know not even him that is set over. For He blesses him indeed, "For blessed," saith He, "is that servant;" but He saith not who this is. "For who is he," He saith, "whom His Lord shall set over?" and, "Blessed is he whom He shall find so doing."
But these things are spoken not of money only, but also of speech, and of power, and of gifts, and of every stewardship, wherewith each is entrusted. This parable would suit rulers in the state also, for every one is bound to make full use of what he hath for the common advantage. If it be wisdom thou hast, if power, if wealth, if what it may, let it not be for the hurt of thy fellow-servants, neither for thine own ruin. For this cause, therefore, He requires both things of him, wisdom, and fidelity: for sin arises from folly also. He calls him faithful then, because he hath purloined nothing, neither misspent his Lord's goods without aim or fruit; and wise, because he knew how to dispense the things given him, according as was fit. For indeed we have need of both things, as well not to purloin the goods of our Master, as also to dispense them as is fit. But if the one be wanting, the other halteth. For if he be faithful and steal not, yet were to waste and to spend upon that which concerned him not, great were the blame; and if he should know how to dispense it well, yet were to purloin, again there is no common charge against him.
And let us also that have money listen to these things. For not unto teachers only doth He discourse, but also unto the rich. For either sort were entrusted with riches; those that teach with the more necessary wealth, ye with what is inferior. When then at the time that the teachers are scattering abroad the greater, ye are not willing to show forth your liberality even in the less, or rather not liberality but honesty (for ye give the things of another), what excuse will you have? But now, before the punishment of them that do the contrary things, let us hear the honor of him that approveth himself. "For verily I say unto you, He will set him over all His goods."
What can be equal to this honor? what manner of speech will be able to set forth the dignity, the blessedness, when the King of Heaven, He that possesseth all things, is about to set a man over "all His goods?" Wherefore also He calleth him wise, because he knew, not to give up great things for small, but having been temperate here, hath attained to Heaven.
After this, as He ever doth, not by the honor only laid up for the good, but also by the punishment threatened against the wicked, doth He correct the hearers. Wherefore also He added, "But and if the evil servant say in his heart, my Lord delayeth His coming; and shall begin to smite his fellow servants, and shall eat and drink with the drunken: the Lord of that servant shall come in a day when he looketh not for Him, and in an hour that he is not aware of, and shall cut him asunder, and shall appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth."
But if any one should say, "Seest thou what a thought hath entered into his mind, because of the day's not being known, 'my Lord,' he saith, 'delayeth His coming?'" we should affirm, that it was not because the day is not known, but because the servant is evil. Else wherefore came not this thought into the heart of the faithful and wise servant. For what, even though the Lord tarry, O wretched man, surely thou lookest that He will come. Why then dost thou not take care?
Hence then we learn, that He doth not so much as tarry. For this judgment is not the Lord's, but that of the evil servant's mind, wherefore also he is blamed for this. For in proof that He doth not tarry, hear Paul saying, "The Lord is at hand, be careful for nothing;" and, "He that cometh will come, and will not tarry."
But do thou hear also what followeth, and learn how continually He reminds them of their ignorance of the day, showing that this is profitable to the servants, and fitted to waken and thoroughly to rouse them. For what though some gained nothing hereby? For neither by other things profitable for them were some profited, but nevertheless He ceaseth not to do His part.
What then is the purport of that which followeth? "For He shall come in a day when he looketh not for Him, and in an hour that he is not aware of;" and shall inflict upon him extreme punishment. Seest thou how even everywhere He puts this, the fact of their ignorance, indicating that it was profitable, and by this making them always earnest minded? For this is the point at which He labors, that we should be always on the watch; and since it is always in luxury that we are supine, but in afflictions we are braced up, therefore everywhere He saith this, that when there is relaxation, then come the terrors. And as further back He showed this by the example of Noah, even so here He saith it is, when that servant is drunken, when he is beating, and that his punishment shall be intolerable.
But let us not regard only the punishment appointed for him, but let us look to this other point too, lest we ourselves also be unawares to ourselves doing the same things. For to this servant are they like, who have money, and give not to the needy. For thou too art steward of thine own possessions, not less than he who dispenses the alms of the church. As then he has not a right to squander at random and at hazard the things given by you for the poor, since they were given for the maintenance of the poor; even so neither mayest thou squander thine own. For even though thou hast received an inheritance from thy father, and hast in this way all thou possessest: even thus all are God's. And then thou for thy part desirest that what thou hast given should be thus carefully dispensed, and thinkest thou not that God will require His own of us with greater strictness, or that He suffers them to be wasted at random? These things are not, they are not so. Because for this end, He left these things in thine hand, in order "to give them their meat in due season." But what meaneth, "in due season?" To the needy, to the hungry. For like as thou gavest to thy fellow-servant to dispense, even so doth the Lord will thee too to spend these things on what is needful. Therefore though He was able to take them away from thee, He left them, that thou mightest have opportunity to show forth virtue; that bringing us into need one of another, He might make our love for one another more fervent.
But thou, when thou hast received, so far from giving, dost even beat. And yet if not to give be blame, what excuse is there for beating? But this, it seems to me, He speaks, hinting at the insolent, and the covetous, and indicating the charge to be heavy, when they beat them, whom they were commanded to feed.
But He seemeth to be here hinting also at those that live in luxury, since for luxury too there is laid up a great punishment. "For He eateth and drinketh," it is said, "with the drunken," pointing at gluttony. For not for this purpose didst thou receive, that thou should spend it on luxury, but that thou shouldest lay it out on alms. What! are they thine own things which thou hast? With the goods of the poor hast thou been entrusted, though thou be possessed of them by honest labor, or though it be by inheritance from thy father. What, could not God have taken away these things from thee? But He doth not this, to give thee power to be liberal to the poor.
But mark thou, I pray thee, how throughout all the parables He punishes them that lay not out their money upon the needy. For neither had the virgins robbed other men's goods, but they had not given their own; neither had he that buried the one talent embezzled, but he had not doubled; neither are they that overlooked the hungry punished, because they seized the possessions of others, but because they did not lay out their own, like as also this servant.
Let us hearken, as many as please the belly, as many as lay out on costly banquets the riches that pertain not at all to us, but belong to the needy. For do not, because out of great love to man thou art commanded to give as of thine, therefore suppose these things to be indeed thine own. He lent them to thee, that thou mightest be able to approve thyself. Do not then suppose them to be thine, when giving Him His own. For neither, if thou hadst lent to any one, that he might go and be able to find means of gain, wouldest thou say the money was his. To thee then also hath God given, that thou mightest traffic for Heaven. Make not then the exceeding greatness of His love to man a cause of ingratitude.
JeromeAD 420
Commentary on Matthew
(Verse 48, 49.) But if that wicked servant shall say in his heart, My lord delayeth his coming; And shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken;
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
The Lord of that servant shall come in a day when he looketh not for Him, is to rouse the stewards to watchfulness and carefulness. He shall cut him in sunder, is not to be understood of execution by the sword, but that he shall sever him from the company of the saints.
And shall appoint him his portion with the hypocrites, with those, namely, that were in the field, and grinding at the mill, and were nevertheless left. For as we often say that the hypocrite is one who is one thing, and passes himself for another; so in the field and at the mill he seemed to be doing the same as others, but the event proved that his purpose was different.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(Ep. 199. 1.) The temper of this servant is shown in his behaviour, which is thus expressed by his good Master; his tyranny, and shall begin to beat his fellow servants, his sensuality, and to eat and drink with the drunken. So that when he said, My Lord delayeth His coming, he is not to be supposed to speak from desire to see the Lord, such as was that of him who said, My soul is athirst for the living God; when shall I come? (Ps. 42:2.) This shows that he was grieved at the delay, seeing that what was hastening towards him seemed to his longing desires to be coming slowly.
(Ep. 199 in fin.) Putting aside this wicked servant, who, there is no doubt, hates his Master's coming, let us set before our eyes these good servants, who anxiously expect their Lord's coming. One looks for His coming sooner, another later, the third confesses his ignorance of the matter. Let us see which is most agreeable to the Gospel. One says, Let us watch and pray, because the Lord will quickly come; another, Let us watch and pray, because this life is short and uncertain, though the Lord's coming may be distant; and the third, Let us watch, because this life is short and uncertain, and we know not the time when the Lord will come. What else does this man say than what we hear the Gospel say, Watch, because ye know not the hour in which the Lord shall come? All indeed, through longing for the kingdom, desire that that should be true which the first thinks, and if it should so come to pass, the second and third would rejoice with him; but if it should not come to pass, it were to be feared that the belief of its supporters might be shaken by the delay, and they might begin to think that the Lord's coming shall be, not remote, but never. He who believes with the second that the Lord's coming is distant will not be shaken in faith, but will receive an unlooked for joy. He who confesses his ignorance which of these is true, wishes for the one, is resigned to the other, but errs in neither, because he neither affirms or denies either.
Cyril of AlexandriaAD 444
FRAGMENT 277
This teaching is directed against the rulers who are leading a luxurious and leisurely lifestyle. He calls the negligent teacher a wicked and evil servant because he takes advantage of the judge’s absence and believes he will not be observed because of the judge’s forbearance. So he beats harshly those over whom he holds power and associates with those who are in love with the flesh. They sin both because the judge is not present and because they don’t think judgment will ever arrive. By wounding some of them, he points out those who are disabled in soul because of the luxury of their exalted positions. Just as the apostle says, “When you sin against your brothers in this way [you] wound their weak conscience.” Therefore he threatens to introduce the most severe punishments to those living self-indulgently.…Those who pretend to understand the principles of the good life are not thinking as they should but are only clothing themselves in the appearance of virtue. They will be cut into pieces on that fearful day of judgment. This is a judgment from the Spirit and results in a perpetual alienation.… Grace will be cut off from all the pollution of his soul, and his part will be reckoned with the hypocrites. Jesus calls hypocrites those who are cut into pieces and yet continue to teach others the way to live. They succeed only in making things worse for those learning the life of discipleship. Further, Jesus teaches that those who have not carried out faithfully the ministry given to them in this present life from the Lord will not receive another from him.… For the cutting Jesus reveals is not a bodily one but the stripping of their adoption as sons from the Spirit. Moreover, they are punished because they lived a life of derision. They will gnash their teeth when they consider the reason for their pain and the exceedingly severe character of their punishment.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
Nor yet does it imply the impossibility of attaining perfect virtue, but only the difficulty.
It should be observed, that as there is great difference of desert between good preachers and good hearers, so is there great difference between their rewards. The good hearers, if He finds them watching He will make to sit down to meat, as Luke speaks; but the good preachers He will set over all His goods.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
The lord is Christ, the household over which He appoints is the Church Catholic. It is hard then to find one man who is both faithful and wise, but not impossible; for He would not pronounce a blessing on a character that could never be, as when He adds, Blessed is that servant whom his lord when he cometh shall find so doing.
Not that they only, but that they before others, shall be rewarded as well for their own lives as for their superintendence of the flock.
Typically, we may understand his beating his fellow servants, of offending the consciences of the weak by word, or by evil example.
Or, appoints him his portion with the hypocrites, that is, a twofold share of punishment, that of fire and frost; to the fire belongs the weeping, to the frost the gnashing of teethk.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(ord.) For rare indeed is such faithful servant serving his Master for his Master's sake, feeding Christ's sheep not for lucre but for love of Christ, skilled to discern the abilities, the life, and the manner of those put under him, whom the Lord sets over, that is, who is called of God, and has not thrust himself in.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Matthew 24:49, part of Jesus' Olivet Discourse, vividly portrays the destructive behavior of an unfaithful servant who, presuming his master's delayed return, abuses his authority by oppressing his fellow servants and indulging in carousing with the worldly. This verse serves as a profound warning against spiritual complacency, the misuse of entrusted power, and the dangers of allowing worldly desires to supersede the call to vigilant and faithful stewardship in anticipation of the Lord's return.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 24:49 employs several potent literary devices to convey its warning. Contrast is central, setting the evil servant's behavior in stark opposition to the faithful and wise servant described earlier in the parable. This juxtaposition highlights the divergent paths and their respective outcomes. Symbolism is also prominent; "smiting fellowservants" symbolizes spiritual abuse, oppression within the community, and a failure of pastoral care, while "eating and drinking with the drunken" symbolizes worldliness, spiritual apathy, and a surrender to carnal desires. These actions are not merely literal but represent a deeper spiritual decay. Furthermore, the entire passage is part of a Parable, a narrative form Jesus frequently used to convey profound spiritual truths through relatable, earthly scenarios, making the abstract concept of spiritual vigilance tangible and impactful.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 24:49 stands as a powerful theological statement on the nature of true discipleship and the implications of Christ's delayed return. It underscores the principle of accountability for entrusted authority, particularly within the community of faith. The evil servant's actions reveal a heart that has lost its spiritual focus, replacing diligent service with self-serving abuse and worldly indulgence. This passage teaches that genuine faith is not passive but active, characterized by faithful stewardship, loving treatment of others, and a constant readiness for the Lord's coming, rather than presuming upon His patience. It warns that outward profession without inward transformation and consistent obedience leads to severe judgment.
REFLECTION AND APPLICATION
Matthew 24:49 serves as a timeless mirror for every believer, prompting deep introspection into our own spiritual posture and stewardship. Are we living as faithful stewards, diligently carrying out the responsibilities God has entrusted to us, whether in our homes, workplaces, or churches? Or have we, like the evil servant, grown complacent, presuming upon the Lord's patience and allowing worldly distractions or personal desires to corrupt our service? This verse challenges us to examine how we treat those around us, especially fellow believers. Do we exercise authority with humility and love, or do we, even subtly, "smite" others through harsh words, neglect, or oppressive attitudes? It calls us to cultivate a lifestyle of sobriety and vigilance, resisting the temptation to indulge in behaviors that compromise our witness or distract us from our ultimate hope in Christ's return. Our readiness is not merely about anticipating an event, but about living faithfully and righteously in the present.
Questions for Reflection
FAQ
What is the main warning in Matthew 24:49?
Answer: The main warning in Matthew 24:49 is against spiritual complacency, the abuse of entrusted authority, and worldliness among those who profess to serve God. It specifically cautions against the danger of presuming upon the Lord's delayed return, which can lead to neglecting one's duties, oppressing fellow believers, and indulging in ungodly behaviors. Jesus emphasizes that such unfaithfulness will result in severe judgment when the master unexpectedly returns, as detailed in the subsequent verse, Matthew 24:50-51.
Does "smite his fellowservants" only refer to physical abuse?
Answer: While the Greek word for "smite" (G5180, týptō) can imply physical blows, in the context of the parable and broader biblical teaching, it extends beyond mere physical violence. It encompasses any form of harsh, oppressive, or abusive treatment of those under one's care or influence. This can include verbal abuse, emotional manipulation, exploitation, neglect, or any action that harms or diminishes the dignity of "fellowservants." The emphasis is on the misuse of power and the failure to shepherd or care for others as a faithful steward should, as seen in other passages that condemn mistreatment of the vulnerable or those within the community, such as James 2:6.
What does "eat and drink with the drunken" symbolize?
Answer: "To eat and drink with the drunken" symbolizes a profound spiritual compromise and a descent into worldliness. It represents a lifestyle characterized by excessive indulgence, lack of self-control, and a prioritization of carnal pleasures over spiritual duties. This is not merely about literal intoxication, but about aligning oneself with those who live without moral restraint or regard for God's standards. It signifies a departure from the sober, watchful, and disciplined life expected of a believer awaiting Christ's return, as admonished in passages like 1 Peter 5:8. It illustrates how spiritual apathy can lead to moral decay and a loss of distinction between the faithful and the ungodly.
CHRIST-CENTERED FULFILLMENT
Matthew 24:49, while a stark warning, finds its ultimate fulfillment and counterpoint in the person and work of Jesus Christ. Jesus Himself is the perfectly faithful Servant, who, unlike the evil steward, never abused His authority but instead laid down His life for His "fellowservants"—humanity. He did not come to be served but to serve and to give His life as a ransom for many (Mark 10:45). His entire earthly ministry was marked by self-sacrificial love, humility, and diligent obedience to the Father's will, even unto death on the cross (Philippians 2:5-8). Furthermore, Christ's return, which the evil servant presumed to be delayed, is a certain reality. His first coming inaugurated His kingdom, and His second coming will bring about its full consummation, including the judgment of the unfaithful and the reward of the faithful (Matthew 25:31-46). Through His atoning work, believers are empowered by the Holy Spirit to live as faithful stewards, enabled to resist the temptations of worldliness and to treat one another with the love and respect that reflects His own character, rather than "smiting" or indulging. Thus, the warning of Matthew 24:49 serves to highlight the profound grace and transformative power available in Christ, enabling us to live in expectant obedience until He comes again.