Luke 12

Chap. XII. Ver. 13—21. The parable of the rich fool.—The occasion of this must be considered. A man who had had some dispute with his brother, relative to an inheritance, of which he considered himself entitled to at least a moiety, finding our Lord’s authority highly respected as a prophet, wished to engage him to arbitrate between himself and his brother, in hope to gain his point. Our Lord, who carefully avoided any interference in secular concerns, replied sharply, ‘‘Man, who made me a judge or a divider over you?” and sent perceiving that he was influenced by a principle of covetousness, delivered the following parable to caution him against that evil and dangerous disposition. A certain great agriculturist had an estate, rich and fertile, insomuch that he was distressed for room to bestow the produce.

He resolves therefore to pull down his contracted barns, and build greater; and instead of labouring in future, to retire from business and enjoy his riches. It is worthy of remark, that this man proposed no plan of aggression against his neighbours, nor of oppression of the poor; but merely a life of ease and indolence, which men generally consider as innocent and harmless. He was probably a Sadducee, or Jewish Epicurean philosopher, who thought he had done enough, and now looked only to enjoyment. But how miserable his disappointment! Instead of enjoyment, the decree was gone forth which assigned over all his property to his heirs; and the summons which called him to the bar of judgment. What a warning this to thousands!

but by how few has it been attended to! Had he formed plans of benevolence and charity; had he said, Soul, bestir thyself in the cause of God, or of the poor, perhaps, as in the case of Hezekiah, fifteen more years might have been added to his life; or if not, the intention would have been accepted for the deed, by him who reads the intentions of the heart. Ver. 32—48. The duty of watchfulness enforced by two sharp parables,—In the first of these the lord is represented as having gone to a marriage, the time of his return from which is quite uncertain: his servants are therefore required to wait for him, with lights in their hands, and their loins girded, ready to attend him; in which case he is pleased to intimate, that they shall find the kindest returns when he shall come.

(Ver. 37.) Peter, upon this, inquires whether the parable was intended for them (the apostles) only, or for all his followers. This question is answered by another parable, still more alarming, because a severe punishment is attached to the neglect, especially of those who knew their lord’s will, and were warned of his approach,—which is both their case and ours. To be ready for our Lord’s coming implies two things: 1. To be truly and cordially engaged in his service; and, 2. To be constantly on the look out, as expecting his arrival. Christian watchfulness, remarks a pious writer, “implies that the person is careful to have his affections happily loosened from the world; for without this, he will not be willing to leave it.

Bound by those ties in their full strength, he must be torn piecemeal from the earth; and in such a case, how unfit to meet death, or to enter upon the joys which are at [the] farther implies, that there is no guilt to oppress the conscience; but that the person has washed his garments, and made them white in the blood of the Lamb. It is faith in the Redeemer…. which can alone remove the fear of death, by removing guilt from the conscience, and by giving us ‘a good hope through grace.’ But without a [peace] mind, our preparation is not complete; that is, we cannot ‘long to depart, and to be with Christ,’ as far better than any portion in the present world..; ‘All this is implied in that watchfulness which our Lord Jesus Christ here inculcates.

The argument which he urges to enforce the necessity of being thus ready is, the uncertainty of life: ‘be ye also ready, for in such an hour as ye think not, the Son of man cometh.’ “The apostle (Peter) speaks of it as the posture of mind common to the primitive Christians, that they continued ‘looking for, and hastening to the day of God,’ like persons pressing to a desired object. O that this may be my frame! May I not act like those who say, ‘Where is the promise of his coming?’ but like those who consider him at the very door: and in this err may I say with David, ‘Now, Lord, what wait I for? Truly my hope is in thee.’ ”

Notes on the verses

Ver. 19. Much goods —Doddridge, ‘‘An abundance of goods.” Ver. 20. Thy soul shall be required.—See margin; i.e. the angels, or messengers of death. See (Luke 16:9). Ver. 21. Rich toward God—That is, in faith and charity. The expression is forcible, and seems to imply that God is the good man’s banker. Ver. 24. Consider the ravens.—(The raven is a species of the corvus, or crow tribe, of the order Picæ, known by its large size, its plumage being of a bluish black, and tail roundish at the end. It was probably selected by our Lord as being unclean.]—Bagster. Mat. ‘‘Fowls,” or birds. If these sentiments were repeated at different times, probably our Lord might have different kinds of birds within his view.

Ravens live on flesh, which might make the argument more striking. See Ver. 27. Consider the lilies.—(The lily is a genus of the hexandria monogynia class of plants; of which there are two species, the white lily and the red. The latter seems intended here, the royal robes being purple.—B. Ver. 32. Fear not, little flock.—Gk. “little, little;” a double diminutive. Ver. 34. For where your treasure is.—[Bishop Pearce on Matthew cites the following passage from Plautus: I am here; but my mind is at home, i.e. with my money.]—Bagster. Ver. 35, 36. Let your loins be girded, &c.—This seems to refer to the parable of the marriage, (Matthew 25:1-13). Ver. 42-46. That faithful and wise steward.—This parable bears a close analogy to that in (Matthew 24:45-51), which therefore see. — Ver. 46. Cut him in sunder.—Compare note on (Matthew 24:51). Ver. 47. And that servant, which knew his lord’s will, &c.—[“The antithesis in this passage,” observes Bishop Jebb, (Sac. Lit.) “has prodigious moral depth: he who sins against knowledge, though his sins were only sins of omission, shall be beaten with many stripes; but he who sins without knowledge, though his sins were sins of commission, shall be beaten only with few stripes. More negligence against the light of conscience, shall be severely punished, while an offence, in itself comparatively heinous, if committed ignorantly, and without light, shall be mildly dealt with.”]—Bagster. Ver. 48.

He that knew not.—See (John 9:41). (Acts 17:30). (James 4:17). Ver. 49—53. I am come to send, &c.—Campbell, “I came to throw fire on the earth: and what would I but that it were kindled?” That is, “since the advancement of true religion, which is the greatest blessing to mankind, must be attended with such unhappy divisions, I even long till they take place.” Ver. 50. I have a baptism, &c., and how am I straitened.—Margin and Campbell, “‘Pained.” This baptism refers doubtless to our Lord’s sufferings, in which he was literally bathed in blood, both in the garden and on the cross. Both verses express, in the strongest manner, our Lord’s desire for the accomplishment of his mission, whatever might be the consequences.

CHAP. XIII. Ver. 3. All likewise perish.—Doddridge, ‘‘Thus perish,” implying a similarity between their fate and that of the whole nation. Ver. 7. These three years.—Archbishop Newcome and others suppose this to refer to the time of our Lord’s ministry, which had now continued about that period; but we should think it referred rather to the numerous and repeated warnings the nation had received by former and later prophets; ((Jeremiah 7:13, 25), &c.;) by Jesus and his apostles. And after all these warnings, the nation was spared not one year only, but nearly 40 years, before Jerusalem was Ver. 8. I shall dig about it, and dung it.—Harmer objects that spades (or shovels) were not used in the eastern agriculture: perhaps not generally, but here is a single tree marked out, which could not be cultivated by the plough, and which the keeper of the vineyard proposes to treat with peculiar attention, typifying God’s special care for his favoured nation.

Ver. 9. Well!—The expression in the original is elliptical, and this word is not improperly supplied, “18