Luke 12

H. Leo Boles Commentary On Luke 12 A CHARGE TO HIS Luke 12:1-12 Luke 12:1 —In the mean time, when the many thousands—“ In the mean time” is a classic idiom to start a sentence, or even a paragraph; Luke has no expressed antecedent other than the incidents of Luk 11:53-54, and is frequently found in Luke’ s writings. Some think that what Luke here presents is com¬piled from several discourses of our Lord spoken at different times and places. However, this seems to introduce the events which follow; Luke gives an accurate account of events without giving the chronological order of them. The report of the public attack upon Jesus by the scribes and Pharisees brought together “ many thousands of the multitude,” and there were so many that, in their excitement and wonder, “ they trod one upon another.” Jesus addressed him¬self to his disciples. What he relates now may be found in Matthew 16:6 with respect to the Sadducees, and in Mark 8:15 what is said about the Pharisees. The occasion was oppor¬tune for what Jesus warned his disciples against the hypocrisy of the leading Pharisees; their hypocrisy was hidden by a pro¬fessed sanctity of heart. The “ leaven of the Pharisees” was their hypocrisy. Luke 12:2 —But there is nothing covered up,—We have a parallel of this in Matthew 10:26-33. Jesus had warned them against the “ leaven” or the hypocritical influence of these Pharisees; he now tells them that there is nothing covered up, whether false or true, that shall not be revealed. Jesus used here a proverbial saying which meant that hypocrisy would be unmasted, truth would be displayed and vindicated. The secret designs of his enemies would be made known, exposed to the light of truth, and condemned at the judgment. (1 Corinthians 4:5; Ephesians 5:13.) Luke 12:3 —Wherefore whatsoever ye have said—The thought in the preceding words is expanded here and applied to the words of the apostles. Whatever may be spoken privately, secretly, as in the darkness of night, or whispered as it were in the retired chambers, shall be made public. The roofs of their houses were flat and the people were accustomed to sitting on them in the evening and talking to each other in neighborly conversation. Hence whatever might be spoken in secret should be proclaimed from the housetop; this means that whatever may be told to them in secret or in the secret room should be pro-claimed in public conversation on the top of their houses. Luke 12:4-5 —And I say unto you my friends,—Jesus is here still addressing his disciples; he calls them “ friends” in opposition to the scribes and Pharisees. “ No longer do I call you servants’ but friends. (John 15:14-15.) The furiously angry attack of the Pharisees which had just been made seems to suggest the coming persecutions of his disciples. Jesus spoke comforting words to them; they were not to fear those who could only destroy the body; they were to fear only him who was able to destroy both body and soul. Socrates is reported as saying when they were about to kill him: “ Slay me, they may; hurt, me, they cannot. The body is not the ‘ me,’ not the ‘ real being.’ ’’ The soul and body are together not said to be killed, but “ cast into hell.” “ Gehenna” is the place of future torment, which punishment is distinctly stated to be everlasting. (Matthew 25:46.) Luke 12:6-7 —Are not five sparrows sold for two pence?—Sparrows were very abundant in Palestine; there were many species of them. These birds were caught, strung together, and sold in the market at the exceedingly small price of five for two far¬things, or about three cents in our money. Matthew says: “ Are not two sparrows sold for a penny?” (Matthew 10:29.) Luke says: “ Are not five sparrows sold for two pence?” The variation in price depends upon the number purchased. They are not forgotten in the sight of God, though they are small and bring an insignificant price. In like manner the “ very hairs of your head are all numbered.” Nothing is too small for God to take note of it; God made the small and insignificant things as well as the planets and satellites; hence one need not think that God overlooks the minutest details that affect his children. His care is so minute as to number every hair of our heads. Luke 12:8-9 —And I say unto you, Every one who shall confess—This is similar to Matthew 10:32; the time is at hand when disciples must take a stand; they must confess Christ or deny him. The time would come when confessing Christ would cost the confessor persecution and even death. To give courage to his disciples to make the confession in the presence of men, Jesus first reminds them of God’ s minute care of his creatures, even of the almost worthless sparrows, and now adds the reward of such confession. If his disciples would confess him before men, he would confess them “ before the angels of God.” On the other hand, if they should deny him “ in the presence of men,’’ he would deny them “ in the presence of the angels of God.” “ In the presence of men” and before “ the angels of God” are put in contrast. To confess Jesus was to own him as Lord and Master; it meant to place oneself as a servant under Christ as a Master. Luke 12:10 —And every one who shall speak a word against the Son—From the denial of Jesus, he passes to blasphemy; he brings the two classes of blasphemy into prominence— the blasphemy against the “ Son of man” and the blasphemy “ against the Holy Spirit.” There are gradations of blasphemy: to blaspheme primarily means “ to speak evil of, to rail, or to slander.” Hence the word in scripture, when applied to God, took upon itself the strongest meaning; to blaspheme means to speak irreverently and impiously to God, or of God, or of sacred things. One can speak evil of or to a fellow man; this implies a malicious purpose, so blasphemy presupposes an impious intention to detract from the glory of man or God; it means to alienate the minds of others from the love and reverence of God. An idea of this sin may be seen in Leviticus 24:10-16; other instances are recorded in 2 Kings 18:28-35 2 Kings 19:1-6, where Je-hovah and his perfections are maliciously reviled. What is it to blaspheme “ against the Holy Spirit”? Some call it “ unpardonable sin”; some call it the “ sin unto death.”God spoke to man through the law of Moses; the time came when he next spoke to man through his Son. (Hebrews 1:1.) Some who heard Christ could and did blaspheme him; they spoke evil to him and of him; they even attributed the power that he used in casting out demons to Beelzebub; this was speaking evil against the “ Son of man.” Jesus was crucified, buried, raised from the dead, and ascended back to the Father; he then sent the Holy Spirit. Jesus stated that his testimony was incomplete, and that he would send the Holy Spirit to complete or further perfect the testimony that God furnished. (John 16:7-8 John 16:13-14.) The Holy Spirit came and perfected the testimony by guiding the apostles into all truth, and inspiring those who wrote the New Testament. If one finally rejects the Holy Spirit and the teaching that he gave in the New Testament, there is no hope for that one. The Holy Spirit with his teachings is the last that God has to offer man. If one blasphemes the Holy Spirit by rejecting the words of the New Testament, there is no chance for forgiveness be¬cause no other agency from heaven will be given. Luke 12:11-12 —And when they bring you before the synagogues,—The apostles, after Jesus ascended to heaven, would be brought before the rulers of the synagogue and before the Sanhedrin; in the hour of peril the Holy Spirit would be present with them to assist them in their confession of Jesus and defense of what they preached in his name. They should be brought before all kinds of tribunals, but they should not fear, as the Holy Spirit would be with them. (See Acts 4:8-12.) They should be so completely under the influence of the Holy Spirit that they needed not to be anxious how or what they should say; the Holy Spirit would speak through them. Here is a promise that the Holy Spirit should be given to the apos¬tles and should inspire them on occasions to speak for Jesus. (Matthew 6:34; 1 Corinthians 7:34; Philippians 4:6.) The Holy Spirit is here promised to be the divine teacher and guide to the aposties. Paul was brought before Agrippa, but he spoke more of Jesus than he did of his own defense. WARNING AGAINST Luk_12:13-21 Luk 12:13 –And one out of the multitude said unto him,—This volunteer from the crowd drew attention to the multitude; he does not ask for arbitration, and there is no evidence that his brother was willing to settle the matter that way. This man wanted a decision from Jesus against his brother. The law of Moses (Deuteronomy 21:17) divided the estate, giving the elder brother two-thirds and the younger one-third. Some think that this was the younger brother who was complaining; others think that it was the older brother who had not received his two-thirds according to the law. The man probably had a just claim, or he would not have appealed to one so well known to oppose injustice as Jesus. The man appealed to Jesus as “ Teacher" but there was nothing unusual in his appeal. Luke 12:14 —But he said unto him, Man, who made me a judge—Jesus emphatically refused to become an arbitrator or umpire in secular matters. He repudiated the position of judge in family fusses and lawsuits. Jesus here is rendering unto Caesar the things of Caesar (Luke 20:25), and showed that he had nothing to do with worldly affairs, that his kingdom was not of this world (John 18:36). Jesus frequently corrected mistaken views of his mission, and while he gave rules to guide disciples in worldly matters, he declined to decide dis¬putes, or to assume authority concerning temporal things. This gave Jesus an occasion to give a warning against the sin of covetousness; the eager request of the man is made the oc¬casion for this warning. “ Covetousness" means greedy and unlawful desire for anything; Jesus warns against “ all covetousness,” against all kinds and degrees of greediness or grasping for gain; covetousness is greedily keeping one’ s own as well as desiring and grasping for the things of others. It takes the affections and the heart which belong to God (Colossians 3:5), and unites with it trust in uncertain riches (1 Timothy 6:17.) Luke 12:15 —Jesus said unto them,—“Take heed and keep yourselves from all covetousness.” Therefore the Lord accused them of covetousness, and tells them that the things a man possesses do not constitute the main part of his life. Luke 12:16-19—And he spake a parable unto them,—This parable shows that abundance of earthly possessions did not save the rich man, but his earthly possession became the means of his condemnation. This rich man gained his wealth honestly from the fruitfulness of his grounds. He had such an abun¬dance of things that he did not know what to do with his in¬crease ; finally he decided what he would do. He decided to pull down his barns, and build greater; he would store away all of his goods in his new barn, and then he would take things easy and “ eat, drink, be merry.” In pulling down his barns and building greater ones he was not directly injuring anyone, neither was he doing anything mean; he may have been helping some by giving them employment. Neither did he purpose a life of drunkenness, dissipation, nor crime. He withheld giving to the poor, as the rich young ruler was re¬quired to do. (Matthew 19:21; Luke 18:22.) He proposed to hoard selfishly everything for himself; he was planning to enjoy ease, not considering the ease of anyone else; he planned to eat, drink, and make merry, whether anyone else had the necessities of life or not; he planned a life of respectable comfort and pleasure. Luke 12:20-21 —But God said unto him, Thou foolish one,—This man was foolish because he lacked sense, or good judgment. (Luke 11:40; 2 Corinthians 11:19.) This man was foolish because he was not living with the right aim or motive; he was a mis-erably misguided man; his mistake was fatal. While the rich man was telling his soul of the abundance stored up for years, the swift messenger of God came and said to him: “ This night is thy soul required of thee.” This was a striking rebuke of this man’ s soliloquy. How awful do these words of God peal forth, as thunder from the bosom of a dark cloud, darkening the heavens, which but a few moments previous were glowing with the splendor of the noonday sun. How disappointed this man was! Jesus then asks who shall possess the wealth that the rich man left. The implication is that his wealth will no longer be his.

It is true that we brought nothing into this world, and that we can take nothing out of it. Furthermore it is true that shrouds have no pockets. Earthly possessions can give no comfort in the hour of death, but may be the means of condemnation. (Job 27:16-19; Psalms 39:6; Eccles. 2:18, 19, 26.) EARTHLY ANXIETY Luke 12:22-34 Luke 12:22-23 —And he said unto his disciples,—Jesus now turns from the crowd to his disciples; the material presented here appears in Matthew, but not in the connection that it appears there. Jesus has rebuked the hoarding of possessions, as the rich man did, and now turns to his disciples and instructs them with regard to the interest that they should take in food and clothing. They should trust God for food and clothing; their first thoughts belong to the kingdom of God. They should use wisely the powers and opportunities granted them, and believe that God would bless their plans and labors by adding such temporal things as they needed. Luke 12:22-31 corresponds to Matthew 6:25-33. It seems that the parable of the rich fool was spoken to the crowd, but this instruction was given to his disciples.

It is to be noted that this is given in the negative form, teaching what not to do; how not to feel. The life is more, that is, of greater importance, than food, and the body than raiment. We should place the greater importance on things of the greatest value; we should give to the higher and better things the greater care and labor. Luke 12:24—1Consider the ravens, that they sow not,—“ Ravens” in-clude the whole crow group of birds. Matthew 6:26 has only “ the birds” ; Matthew puts the statement in an interrogative form. The raven abounds in that country and is frequently referred to in scripture. Noah sent one from the ark (Genesis 8:7), and the ravens fed Elijah (1 Kings 17:4-6). (See also Job 38:41; Psalms 147:9; Proverbs 30:17.) The ravens neither sow nor reap; they have no “ store-chamber nor barn,” yet they live; they have no anxiety about their food for God feeds them. God’ s people are of far greater value, and he will take care of them. Though the birds neither sow nor reap, yet they build their nests and seek their food; Jesus is not discouraging work and industry, but does discourage undue anxi¬ety in regard to our temporal needs. Luke 12:25-26 —And which of you by being anxious— The birds or ravens illustrate God’ s universal care and wisdom as to the lower animals; his intelligent children should remember his care and refrain from anxiety. They cannot by worry add to their stature or measure of life. If they cannot change what is comparatively of least importance, that is, how tall or how old they shall be, then why should they worry about these other things? Luke only adds the conclusion found in verse 26. The argument is from the less to the greater; to add a little to life is a small thing with God, but to give life and to sustain it year after year, to give the fruits of the field and the animal creation for food, belong to the greater exercise of infinite power. Why should one be distressed about the greater things when anxiety about the less can accomplish nothing? These are unanswerable questions and put a strong argument in the interrogative form. Luke 12:27-28 —Consider the lilies,— The lily group of plants is very numerous in Palestine. Some of them are very brilliant in color, and very beautiful; more than a dozen varieties are pe¬culiar to that country. Jesus now passed from food to rai¬ment ; he might have drawn his illustration here also from the animal creation, but he descended to the vegetable kingdom, and presented his instruction in a more impressive way. Some have speculated as to the kind of variety that Jesus had in mind here; no one knows, as liles grew wild in the fields and were noted for their beauty and fragrance. (Son 2:1 Son 2:16 Son 5:13 Son 6:2-3.) The lilies did not toil nor spin, yet “ even Solomon in all his glory” was not to be compared in beautiful array to the lily. The external splendor of Solo¬mon’ s reign, and especially his royal state and dress as he sat upon his throne of ivory, was proverbial. (1 Kings 10:18; 2 Chronicles 9:15-28.) Solomon and his servants were continually striving to keep up the beauty and splendor of his attire; yet even any one of the lilies of the field was regarded as being more beautiful and fragrant. But if God doth so clothe the grass— Matthew uses “ the grass of the field” instead of “ the grass in the field.” (Matthew 6:30.) The wild flowers were cut down with the grass; their existence at best was very brief. Dried grass and stalks of flowers were used for fuel. The Jews had a kind of earthen or iron oven, shaped like a large pitcher, open at the top, in which they made a fire. When it was well heated they made a paste of mingled flour and water and applied it to the outside where it was quickly baked and taken off in thin layers. The flowers and the grass had a brief existence, yet God made them and they served a useful purpose; the disciples of Christ have a much longer existence and a more important work so they may expect God to take care of them. Those who do not see this have but little faith in God. Luke 12:29-30 —And seek not ye what ye shall eat,—It is foolish to spend the most of one’ s strength and time on what one shall eat or drink or wear. The application of the argument from the two illustrations just given of God’ s care over the birds of the air and the lilies of the field is very evident. Jesus warns against seeking with anxiety after things which perish with the using. Neither should they be of “ doubtful mind” ; that is, they should not be held in suspense, wavering, fluctuating with unsettled mind between hope and fear; they should have firm faith in God and not be disturbed with the material things of life. The Gentiles who have no God to trust are seeking after all these things with restless anxiety; but the disciples of Jesus should not be unstable, fickle, or changeful; they should let the nations of the world have their care and anxiety, but should not share in them. People of the world live only for the present; they ignore God, and have no trust in him; but they are continually seeking to get pleasure and satisfaction out of the possession of worldly affairs. God knows what one needs, and he has promised to take care of his children. Luke 12:31 —Yet seek ye his kingdom,—The disciples of Jesus are to put the emphasis of their life on the spiritual side of things; they are to seek the interest of God’ s kingdom; they are to put these things first, and God has promised to provide the lesser things or material things for them. The world seeks first the lower, less important things; his disciples should not. God knows what they need, and if they will put his kingdom first and all the righteousness of his kingdom, he will give those things which are needed in the physical realm. No one can in extravagance and idleness seek the kingdom of God first; putting the interests of the kingdom of God first implies giving necessary attention to the lower things of life. God will support the earthly life and will give eternal life to those who seek his kingdom first and the righteousness of that kingdom. Luke 12:32 —Fear not, little flock;—Jesus here uses a term of endear-ment; and speaks words of love and tenderness to them. They are called “ little flock” ; that is, my sheep and my lambs; they are encouraged not to fear. Jesus is a Good Shepherd, and will take care of his flock. It is his delight to “ give you the kingdom.” Disciples are not to worry about their spiritual food and support; they are a little flock, helpless in a great world; yet how assuring when Jesus says to them “ fear not” ! The kingdom had not at this time been established; hence, he could speak of it in the future; that it would be given to them. He means his church with its privileges and blessings; they are encouraged to seek his kingdom, and now he promises that it shall be given to them. The apostles became the charter members of that kingdom. Luke 12:33-34 —Sell that which ye have,—The disciples of Christ should not hoard their riches but should distribute to those who have need. Christians of the early church sold their possessions and gave to such as had need; earthly provision bags or purses, like the possessions, become old and worthless; the bags would decay with the wealth that it contained. Christians should regard that which they hold as God’ s, not their own; they are only stewards for God. This does not mean that a Christian should give up everything that he has to those who are not trying to serve God; neither does it mean that a Christian should give up what he has to those who are living a life of idleness and wickedness. Lazy, useless, trifling beggars are not to be supported by Christians giving up what they have to them; Christians must use what they have to the glory of God, which means that it must be used to accomplish the greatest good. Instead of laying up treasures on earth, Christians are to lay them up in heaven. Treasures on earth contained all kinds of material possessions ; thieves then as now would break through and steal; moths would consume and destroy some of the wealth. For where your treasure is,—The treasure and the heart go together; hence, the Christian’ s chief good should be in God; the heart will be fixed supremely on the highest good in lay¬ing up treasures in heaven. If one’ s treasure is in this world, one’ s affections are fixed upon it; Jesus gives the reason for laying up treasure in heaven that it may draw the heart thither, and so make heaven more precious to the soul. This is another way of saying “ set your mind on the things that are above, not on the things that are upon the earth.” (Colossians 3:2.) TO Luk_12:35-48 Luke 12:35-36 —Let your loins be girded about,—In verses 22-30, Jesus gives the negative side of things, but from verse 31 onward he has the positive duties of his disciples. To gird the loins about was to fasten the garments with a girdle; the long garments of the people then made speed difficult; it was im-portant to use the girdle before starting on a journey. They could travel better with the long garment girded up so that it would not interfere with rapid motion. Another exhortation is that they should keep their “ lamps burning.” The lamps were to be kept burning, like those of a company of servants waiting for the coming of their lord from a wedding feast at night. They should be watching that they might be ready to open the door for him at the first knock. This is the same point in the parable of the ten virgins. (Matthew 25:1-13.) They were not only to be girded, ready for active service, but their lamps were to be burning, prepared for immediate use.

They were not to be anxious about food and raiment, but they were to be alert and ready to do their duty to their Master in faithful watching and service. Constant readiness is enjoined as well as constant watchfulness. They should be ready to receive Christ at the first signal. Luke 12:37-38 —Blesse,d are those servants,—Jesus encourages watch-fulness by describing the happy condition of those servants who shall be thus found at his coming. Jesus uses very emphatic language in expressing these important truths. By their fidelity the servants become guests, waited upon by the lord himself. The condescension is great here; first the lord girds himself; next he causes them to recline at the table; then he comes forth to minister to their wants and wait upon them. In this he treats them not as servants, but as honored guests. Jesus gave an example of this when he washed the feet of his disciples. (John 13:4-8.) And if he shall come in the second watch,—The Romans divided the night into four watches; the first watch is not named here, as it would be too early to expect one from a wedding feast in that watch; the fourth is omitted, perhaps because it was unusual for one to return so late as that watch; the teaching of Jesus here is that all should be ready when the Lord comes. The time of his coming is uncertain. The mas¬ter of the house does not know what hour the robber will come, or he would watch, and not allow him to dig through the earthen cover of his roof. At an earlier period the night had been divided into three equal parts or watches. Those servants are blessed who are awake, faithful to duty, and watching for the master. Luke 12:39-40 —But know this, that if the master of the house—Jesus here illustrates the necessity of constant readiness and watchfulness by the case of theft. We find a parallel of this in Matthew 24:43-51. Eastern houses were built of stone or clay; sometimes the roofs were made of clay or thatch. Thieves could easily break through and plunder. This shows how thieves planned to come and dig through and plunder the house while the master of it was away. Had the master known when the thief would come, he would have been ready to prevent his plundering his house. Jesus makes his own ap¬plication when he exhorts his disciples to be ready, “ for in an hour that ye think not the Son of man cometh.” The application of this warning is to the coming of the Son of man; it applies to every individual in principle, for no one knows when death will come. Luke 12:41 —And Peter said, Lord,—This entire paragraph from verse 22 to verse 40 had been addressed directly to his disciples; hence Peter asked this question. He wanted to know if Jesus meant the parable to belong to the disciples exclusively, or if it was general, belonging “ even unto all.” It seems that he knew that the disciples were included in the teaching, but he did not know whether it belonged to others. Peter’ s question gave occasion for the reply that Jesus now gave. Luke 12:42-44 And the Lord said, Who then is the faithful—Peter was impulsive, frank, and inquisitive; Jesus did not directly answer Peter’ s question, but added another parable of a stew-ard, whom his lord put in charge of his house during a tempo-rary absence. This was a common occurrence in the East. Jesus still enforces his teaching on watchfulness and a con¬stant readiness for his coming by the parable of a servant left in charge of his master’ s house. The question was asked as to who was the faithful and wise steward. The interrogative form makes the sentence the stronger, and leads every hearer and reader to reflect more and to make a personal application. The duties and responsibilties of the apostles and others are involved in this.

Jesus answered in an indirect way the ques¬tion that Peter asked, but he never attempted to satisfy the curiosity of people. His teachings were given for the spiritual profit, not only of his apostles, but all of his disciples in all ages. The steward was a slave or a bond servant; the servant that had charge of his master’ s things would be blessed when the master returned and found him faithful in his duties. Luke 12:45-46 —But if that servant shall say in his heart,—After blessing the faithful servant, Jesus then gives the other side; the unfaithful servant is described as one who said “ in his heart” that his master would not return for some time, and began to treat the servants under him in a shameful and bru¬tal way. He used the time which belonged to his master and the money which the master had left in his care eating and drinking; he even drank to drunkenness; he spent his time in revelry. He took advantage of the absence of his master, be¬trayed the trust imposed in him, and proved himself unworthy of the position that he held. While the servant was in charge and beating his fellow servants and living an idle, drunken life, the master returned and saw his servant in the height of his folly. The master will punish with terrible affliction this unfaithful servant. This is a vivid picture of the sudden and terrible punishment that shall be brought upon the unfaithful servant. There is a wide contrast in the treatment of the unfaithful servant and the faithful one. “ Cut him asunder” is an expression of fearful punishment. (1 Samuel 15:33; Daniel 2:5 Daniel 3:29; Hebrews 11:37.) required to use that many; the one who has ability to use only one talent is held responsible if he does not use that one talent. OF JESUS Luke 12:49-59 Luke 12:49 —I came to cast fire upon the earth;—There has been much discussion as to the difficulties involved in this verse; it has received a variety of interpretations and many conflicting comments. No speculation need be advanced as to the mean¬ing of this verse. Jesus had just stressed the necessity of watchfulness and readiness; this led him to refer to one object of his coming, to the sufferings he should endure, and the ef-fect of the gospel in producing divisions among people. He simply declared that he came to “ cast fire upon the earth.” Fire was a powerful purifier. (Malachi 3:2.) There have been many different meanings given to “ fire” as used here. Some think that it may mean the fire of destruction; others the fire spoken of by John the Baptist (Matthew 3:11) ; still others think that it refers to the fires of persecution. “ Fire” cannot here be a symbol of blessings; Jesus had just emphasized the fact that punishment would be meted out to those who were un¬faithful ; the fire would represent the process of purification, and also the judgment. Luke 12:50 —But I have a baptism—Jesus here calls his suffering a baptism; it is an overwhelming in suffering. He had chal¬lenged James and John, when they asked for the chief seats in his kingdom, if they could be baptized with his baptism. (Matthew 20:22; Mark 10:32.) The cross was before Jesus at the time that he spoke these words and he said: “ How am I straitened till it be accomplished!” The Greek word “ bap- tizo” means overwhelm, plunge, dip, immerse; hence, Jesus on the cross was to be overwhelmed with sorrow, suffering and death. There is implied in this figure not only the painful submersion, a dying, but also a joyful rising. Jesus was “ straitened” until this should be accomplished. “ Straitened” means pressed, as it were on every side with anxiety; Paul ex-presses the same idea in Philippians 1:23. Jesus lived daily with the cross in view. Luke 12:51-52 —Think ye that I am come to give peace—Here Jesus teaches that strife and persecution are to be expected as a con-sequence of his proclaiming the will of God to the people; one should not shrink from the fear of disturbing people by preaching the truth. Christ is the Prince of Peace; but in a sinful world, a righteous king can have and give peace only by destroying error and evil; to do this will bring war; not because Christ and his people have the spirit of strife and war, but because the truth they urge is resisted, and made the occasion for strife, division, and contention by others. The con¬flict that may be waged among the different advocates of error will often unite in their opposition to the truth. The truth taught by Jesus is opposed to error; there can be no com¬promise between truth and error. When one member of the household accepts the truth and others reject it, there is oppo¬sition and antagonism. Luke 12:53 —They shall be divided, father against son,—The purifying process of the truth of God would occasion division among those bound by the closest and most sacred ties. Some in the house would accept the truth and some reject; then the divi¬sion would fall between even father and son, the tender affec¬tion of mother and daughter would be broken, and so stoutly would the gospel be resisted that angry persecutions would follow, as is sadly pictured here by the words of Jesus. This teaching of Jesus has caused divisions in many homes; almost in every community there may be found sad illustrations of the divisive teachings of Jesus. Terrible commotions must arise; old social affinities be broken up; the ties of household be rent asunder; some will love more strongly than ever be¬fore ; but the many will hate with bitterness. Jesus wanted his disciples to know that such would be the result when the truth of God was preached. We need not be surprised to see the same resulting today. Luke 12:54 —And he said to the multitudes—Jesus now turns to the multitudes again as in verse 14. There are similar teachings in Matthew 5:25; Matthew 16 :11. There is some difference in the phraseology, but the teaching is similar. In Matthew the Phari¬sees and Sadducees were asking for a sign from heaven as they often did. These signs of the weather are given; they have a more or less general application. Jesus does not verify the signs and make them invariable; he recites the signs which they were accustomed to giving in conversation with each other. They claimed to be able to discern the weather conditions, but were unable to understand the signs of the time with respect to the Messiah; hence, Jesus rebukes them. Luke 12:55 —And when ye see a south wind blowing,—The south wind came from the Arabian desert and reached Palestine from the south; it was extremely hot. (Job 37:17.) Jesus here continues his rebuke to the multitudes. They could read the signs of rain in the rising of the cloud from the Mediterranean Sea on the west (1 Kings 18:44); they also knew that a south wind soon brought heat; but they did not know the signs of the time with respect to the Messiah; they should have known both from the prophets and from the work that Jesus did among them. Luke 12:56-57 —Ye hypocrites, ye know how to interpret—A “ hypocrite" is a pretender, a dissembler; one who assumes to be what he is not. This statement of Jesus refers to verse 1 of this chapter. These people could read the signs of rain in the clouds and foretell the heat waves by the wind from the south, but they could not see the clear and sure signs of the presence of the Son of God among them. He had taught them as never man taught; he had worked signs and wonders in their presence; the miracles of healing which he had wrought among them all bore witness to his claim as the Messiah; the spotless purity of his life and the wisdom and perfection of his teaching emphasized his claim. They were rebuked and condemned for their pretended wisdom. Luke 12:58-59 —For as thou art going with thine adversary—A man under indictment for crime against his adversary and on his way for trial is admonished to settle the case before the trial comes on; it can be settled easier out of court than to be fol-lowed by a long-drawnout lawsuit, in which animosity is stirred up. The process of trial may move on with such intri-cacies that the outcome, though the claim be just, may result in condemnation; hence, it is wise to settle it, if it can be done, before the judge or jury pronounces sentence. If one is on the way to the magistrate with his adversary in law, whom he has wronged, it is right to become reconciled with him before he drags him to the judge and the judge pass the sentence and inflict the punishment. The application is that they should be reconciled to God and be discharged from the punishment due for their sins. The multitude to whom Jesus was speaking understood the physical facts concerning the wind and rain, but they were ignorant of the signs of the times about the Messiah. Thou shalt by no means come out—This is the conclusion of the application that Jesus made of his parable. The Jewish nation was under indictment for great national sin against God; it was at that time being brought to issue on the momentous question of receiving their long-promised Messiah, and through him, making peace with their offended God. They were at that time moving on to the courtroom of the Great Judge; the hour of trial for the nation as well as for individuals was at hand. They should make peace with their adversary while they had opportunity to do so. Some think that Jesus makes the application only to the nation, while othrs think that the principle is the same whether applied to a nation or an individual. Verse 1 This chapter is a well-organized sermon appropriately spoken by Jesus Christ shortly after he walked out of the Pharisee’s house, which was attended by uncounted thousands of people. The scholarly allegation that “We have here a group of discourses loosely put together in a framework ascribed to Luke”[1] is superficial, unsustained by any valid argument, and contradicted, absolutely, by the logical arrangement and order of the sermon itself, as well as by its obvious and appropriate connection with the events of the occasion. As Geldenhuys said, “From Luke 12 we receive no other impression but that the Lord spoke all these words on one occasion."[2] There are in this remarkable sermon a series of nine warnings, as follows: Warning against the leaven of the Pharisees (Luke 12:1-7). Warning against the blasphemy against the Holy Spirit (Luke 12:8-12). Warning against covetousness (Luke 12:13-21). Warning against anxieties (Luke 12:22-34). Warning against failure to “watch” (Luke 12:35-40). Warning against unfaithfulness (Luke 12:41-48). Warning against divisions due to God’s word (Luke 12:49-53). Warning against ignoring the signs of the time (Luke 12:54-56). Warning against failure to make peace with God now (Luke 12:57-59). Here is an example of the most careful organization, the most perfect order and progression in a discourse, so beautiful and persuasive that the disorganized sermons and books men produce today are unworthy of comparison with such a discourse as this. Even scholars who seem doubtful of Jesus’ use of the same, and similar, pronouncements in various situations are willing to confess that this discourse fits the situation perfectly. Dummelow said, “This speech is not unsuitable to the context in Luke."[3] Many of the sayings in this chapter are closely similar to passages recorded in the other synoptics as having been uttered in other contexts, or with a different emphasis, or for the support of different teachings; but as often stated in this work, it is absolutely certain that Jesus, like any other speaker, would have done exactly that. [1] J. M. Creed, The Gospel according to St. Luke (New York: The Macmillan Company, 1942), en loco. [2] Norval Geldenhuys, Commentary on the Gospel of Luke (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1951), p. 350. [3] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 753. In the meantime, when the many thousands of the multitude were gathered together, insomuch that they trod one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. (Luke 12:1) I. Warning against the leaven of the Pharisees. In the meantime … refers to the time-lapse following Jesus’ rising up and leaving the Pharisee’s house where he had just dined. The leaven of the Pharisees … is plainly identified here as hypocrisy; but Jesus used the same word in Matthew 16:6 as a reference to the teaching of that group (see my Commentary on Matthew, Matthew 16:5-6). Why should not Jesus have done this? The word is fully applicable to both. As Godet said, “Leaven is the emblem of every active principle, good or bad, which possesses the power of assimilation."[4]Hypocrisy … This is a “literary term used in connection with Greek drama and means `play-acting’."[5] Long usage of the word in a Christian context refers it to insincere pretensions to religious piety. Lamar pointed out that our Lord’s use of leaven as an emblem of both the teaching and the hypocrisy of the Pharisees shows that “The essence of their doctrine was hypocrisy; that being at once leaven and hypocrisy, its inevitable effect being to make hypocrites, to reproduce itself."[6]Unto his disciples first of all …

This has the meaning that “He addressed himself first to his disciples, that is, to the Twelve. First here means primarily."[7] Some of the teaching in this chapter applies especially to the twelve apostles. [4] F. A. Godet, Commentary on the Gospel of Luke (Edinburgh: T. and T. Clarke, n.d.), II, p. 89. [5] Charles L. Childers, Beacon Bible Commentary (Kansas City: Beacon Hill Press, 1964), p. 517. [6] J. S. Lamar, Commentary on Luke (Cincinnati, Ohio: Chase and Hall, 1877), p. 173. [7] Ray Summers, Commentary on Luke (Waco, Texas: Word Books, Publisher, 1974), p. 151.

Verse 2 But there is nothing covered up, that shall not be revealed; and hid, that shall not be known. Wherefore whatsoever ye have said in the darkness shall be heard in the light; and what ye have spoken in the ear in the inner chamber shall be proclaimed upon the housetops.This had the effect of warning the Twelve that they should not be guilty of any dissimulation with regard to the Pharisees; but it goes far beyond that and points to the final judgment when all the secrets of men shall be exposed. This underscores the foolish stupidity of hypocrisy. “Since God knows all and will ultimately reveal all, how foolish it is for one to be content with the form and shadow without the reality."[8] When the Lord comes, “He will bring to light the hidden things of darkness, and make manifest the counsels of the hearts; and then shall each man have his praise from God” (1 Corinthians 4:5; see also Ephesians 5:13). ENDNOTE: [8] Charles L. Childers, op. cit., p. 518.

Verse 4 And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will warn you whom ye shall fear: Fear him, who after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.In this passage, “Jesus makes it clear that mortal life is by no means man’s most valuable possession."[9] The body is not the real “I.” Although I have a body, the body is not I. Men should learn, therefore, not to accord fear to men or any earthly powers, which have jurisdiction over the body alone, but not over the soul. My friends … Jesus here contrasted his disciples, through this term of appreciation, with his Pharisaical enemies. “Fear him …” The one to be feared in not Satan, as some have supposed, but Almighty God. “The power to cast into hell belongs to God, not to Satan."[10] The usage here is similar to “the condemnation of the devil” (1 Timothy 3:6), which has reference not to any condemnation the devil may bestow, but to the condemnation which God has pronounced against him. This is also the view of Harrison, “This refers to God and not to Satan, for Satan cannot determine the destiny of a human soul."[11]After he hath killed … Do these words then have reference to God’s KILLING? In a sense, they do. “It is appointed unto men once to die” (Hebrews 9:27); and that appointment is surely of God. It is a failure to see this which leads some to see Satan as the one to be feared; but the whole thesis of the Bible is “Fear God!” Power to cast into hell … This word, hell, is a translation of [@gehenna], a Greek word used by Matthew, Mark, James (James 3:6), and Luke for the place of final punishment of the wicked. It is the most dreadful word in the Bible. For a full discussion of the doctrine of eternal punishment, see my Commentary on Matthew, Matthew 25:41. As Hobbs observed, “If hell is not real fire, as some insist, then it is worse than fire; for the reality is always greater than the symbol."[12][9] Ibid. [10] Ibid., p. 519. [11] Everett F. Harrison, Wycliffe Commentary (Chicago: Moody Press, 1962), p. 234. [12] Herschel H. Hobbs, An Exposition of the Gospel of Luke (Grand Rapids: Baker Book House, 1966), p. 201.

Verse 6 Are not five sparrows sold for two pence? and not one of them is forgotten in the sight of God.Matthew recorded Jesus’ use of a variant of this same illustration (Matthew 10:29), “Are not two sparrows sold for a penny?” and, as Boles said, “The variation in price depended on the number purchased."[13] If one purchased four, the fifth was thrown in. This affords an interesting sidelight on a commercial practice prevailing through the ages. For Benjamin Franklin’s historic use of this thought, see my Commentary on Matthew, Matthew 6:30-31. ENDNOTE: [13] H. Leo Boles, Commentary on Luke (Nashville: Gospel Advocate Company, 1940), p. 248.

Verse 7 But the very hairs of your head are all numbered. Fear not: ye are of more value than many sparrows.Like the preceding verse, this was spoken to encourage the Lord’s followers not to be intimidated by the fulminations of the Pharisees. God’s care of such members of his creation as these small birds is indeed a marvel to contemplate. When it is remembered that these tiny creatures have descended through countless thousands of years, unaided by men, and in fact destroyed by men, it is evident that the most careful Providence should have protected them through centuries and cycles of time. The lesson, of course, is that God will do more for men than for sparrows. The emphasis in Luke 12:6-7 is designed to allay the fears of the disciples, and it is an essential part of the warning against the Pharisees. The disciples must not be afraid of them, but on the other hand should not hesitate to confess Jesus.

Verse 8 And I say unto you, Every man who shall confess me before men, him shall the Son of man also confess before the angels of God: but he that denieth me in the presence of men shall be denied in the presence of the angels of God.Christ must have stated this teaching dozens of times in the years of his ministry; for in this appears one of the key principles of the kingdom he came to establish. For an article on the good confession, see my Commentary on Matthew, Matthew 10:32.

Verse 10 And every one who shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Spirit it shall not be forgiven.II. Warning against blaspheming the Holy Spirit. At the conclusion of the previous writing, Christ instructed that men should confess him, the converse of that being that some would deny him; and it was that habit of Israel’s denying God through long ages, and now denying the Christ himself, which prompted the warning here that there was a final and irrevocable sin about to be committed by them in denying the gospel about to be launched through the apostles under the power of the Holy Spirit. This warning here was brief, but additional light on it is available from Jesus’ other pronouncements of it on another occasion ( Matthew 12:32; Mark 3:29). The three dispensations of God’s grace are in view here. Blaspheming God in the patriarchal period, or Christ as the culmination of the Mosaic period, or the Holy Spirit in the age of the gospel were in the ascending order of seriousness. “The Holy Spirit with his teachings is the last that God has to offer man; and, if one blasphemes the Holy Spirit by rejecting the New Testament, there is no chance for forgiveness."[14] Jesus is God’s last word to men. For discussion of the unpardonable sin, see my Commentary on Matthew, Matthew 12:31-32. As Ash viewed this verse, “One could reject Jesus during his personal ministry and still accept him by accepting Spirit-inspired preaching. But reject the latter and there would be no further overture from God."[15][14] Ibid., p. 250. [15] Anthony Lee Ash, The Gospel according to Luke (Austin, Texas: Sweet Publishing Company, 1973), II, p. 39.

Verse 11 And when they bring you before the synagogues, and the rulers, and the authorities, be not anxious how or what ye shall answer, or what ye shall say: for the Holy Spirit shall teach you in that very hour what ye ought to say.This fitted perfectly into the second warning, because by these teachings Jesus identified the gospel to be preached by the Twelve as the message of the Holy Spirit. Here is also solid ground for viewing the New Testament as inspired of God. This promise pertained, not to all Christians, but to the Twelve; see under Luke 12:1. III. Warning against covetousness. The interruption by the man who wanted Jesus to divide the inheritance prompted the teaching here; and it was included extemporaneously along with the other warnings; but how it fits!

Verse 13 And one of the multitude said unto him, Teacher, bid my brother divide the inheritance with me.Under Jewish law, the older brother would have inherited two-thirds of the estate, and the younger brother one-third; since the older brother would have been executor of the estate, the appeal here would seem to be that of the younger brother, implying either of two problems: (1) either the elder brother had not given him his share, or (2) the younger brother was thinking of breaking the ancient custom of primogeniture which gave the double portion to the oldest son. Thus, we may not be certain whether this was an appeal for redress under the existing law, or if it was a bold movement toward social reform. Significantly, Jesus refused to be involved either way. As Boles viewed it, the man “probably thought he had a just claim,"[16] or he would not have taken it to Jesus. First of all, this verse teaches that “Christ’s kingdom is spiritual, and not of this world. Christianity does not intermeddle with rights."[17] “Too often the church is asked to step into disputes between people, groups, or even races”;[18] but “The Master knew that a changed world would not solve man’s problems as long as his biggest problem, sin in his heart, was within him."[19] This is a period in history when the ancient wisdom of Christ is being challenged and ignored; but men shall find through bitter experience that Christ was right in all that he said and did. Although no fault could be found with this man’s request, Christ absolutely refused to accede to it. Jesus did not approach the problems of social injustice by an assault upon established institutions. He did not take the man’s part against those who had wronged him. Just as Jesus refused to accept criminal jurisdiction in the case of the woman taken in adultery (John 8:3-11), or take sides in a political problem, as in the question regarding the tribute money (Matthew 22:17), he carefully avoided the snare and the rock upon which so many religious reformers have made shipwreck. Trench summed it up thus, “It was from the inward to the outward that he would work."[20] And so should his church take heed that they follow in the Master’s steps. [16] H. Leo Boles, op. cit., p. 251. [17] Matthew Henry and Thomas Scott, Commentary on the Holy Bible (Grand Rapids, Michigan: Baker Book House, 1960), p. 269. [18] Herschel H. Hobbs, op. cit., p. 204. [19] Charles L. Childers, op. cit., p. 521. [20] Richard C. Trench, Notes on the Parables of Our Lord (Old Tappan, New Jersey: Fleming H. Revell Company, 1953), p. 337.

Verse 14 But he said unto him, Man, who made me a judge or a divider over you? And he said unto them, Take heed, and keep yourselves from all covetousness; for a man’s life consisteth not in the abundance of things which he possesseth.Christ clearly implied by such a reply to the man who demanded redress against his brother that the problem was not social injustice, but covetousness, laying down the dictum that “a man’s life does not consist in the abundance of the things he owns,” a premise that flatly contradicts all of the political axioms of every nation on earth. A man’s “standard of living,” calculated by prevailing yardsticks, is in reality no such thing. “The world in every age has bypassed or refused to acknowledge the truth of this principle, and yet every age has abounded with proofs of its truth."[21]He said unto them … This plural indicates Jesus went on teaching the multitude, not that both brothers were present. Covetousness is the great cancer eating out the heart of mankind; and the Lord in his teaching here moved to lead men away from it. Human wants are insatiable; and getting only adds to the appetite for more. Paul associated it with moral uncleanness (Ephesians 4:19), calling it “idolatry” (Colossians 3:5). THE PARABLE OF THE RICH FOOLThis parable was spoken to illustrate Jesus’ teaching, just spoken, on covetousness. ENDNOTE: [21] Charles L. Childers, loc. cit.

Verse 16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: and he reasoned within himself, saying, What shall I do, for I have not where to bestow my fruits? And he said, This will I do; I will pull down my barns, and build greater; and there will I bestow all my grain and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat drink, be merry. But God said unto him, Thou foolish one, this night is thy soul required of thee; and the things which thou hast prepared, whose shall they be? So is he that layeth up treasure for himself, and is not rich toward God.First, let it be observed that when blessings were multiplied upon this man, it only served to increase his covetousness. “Experience teaches that earthly losses are remedies for covetousness, while increases in worldly goods only arouse and provoke it."[22]Behold also the blight of covetousness, signaled by the use of the first person singular pronouns eleven times in these few times! Barclay had a priceless analogy: “Edith lived in a little world, bounded on the north, south, east, and west, by Edith."[23]I have not where to bestow my fruits … A very ancient commentator has this: It is mischievous error with which he starts, “I have not where to bestow my fruits”; and he (Ambrose) has answered well, “Thou HAST barns, - the bosoms of the needy, - the houses of the widows - the mouths of orphans and of infants."[24]This man forgot God, his eternal soul, and others. The parable enables us to know what he said to himself, “Soul, … take thine ease, etc.” But the parable also enables us to know what God was saying at that very same time, “Fool, this night is thy soul required of thee.” Particularly, this man failed to recognize his status, not as the true owner of his goods, nor even of his soul, which were “his” only in the sense of his being temporarily a steward of them. The loan of an immortal spirit from God was about to be recalled, and the stewardship of his worldly possessions would pass, that very night, to others. This night is thy soul required! “How awful do these words of God peal forth as thunder from the bosom of a dark cloud."[25] The contrasts in the parable are dramatic: “many years” vs. “this night,” “much goods laid up” vs. “Whose shall these things be?” etc. So is he that layeth up … for himself, and is not rich toward God … The person who is not rich toward God is poor indeed, due to the ephemeral nature of all earthly wealth, as well as of life itself. How pitifully brief is the span of life; how suddenly does the sun of life sink into the void; how quickly does the hope of mortal life decline! And, in the light of all this, which every man certainly knows, how obtuse must he be accounted who vainly imagines that he is assured of many years of pleasure, ease, and prosperity! The most logical deduction that could be drawn from such a tragic story as that of the parable is that human anxieties about earthly possessions are futile and unrewarding. Christ promptly made that deduction the basis of the fourth warning in this sermon. [22] Richard C. Trench, op. cit., p. 340. [23] William Barclay, The Gospel of Luke (Philadelphia: Westminster Press, 1956), p. 168. [24] Richard C. Trench, op. cit., p. 341. [25] H. Leo Boles, op. cit., p. 253.

Verse 23 And he said unto his disciples, Therefore I say unto you, Be not anxious for your life, what ye shall eat; nor yet for your body, what ye shall put on. For the life is more than food, and the body than raiment.IV. Warning against anxieties. Much of the material in this paragraph is also found in Matthew in the sermon on the mount; but as Plummer noted: It does not follow, because this lesson was given immediately after the parable of the rich fool, that therefore it was not part of the sermon on the mount; any more than that because it was delivered there it cannot have been repeated here.[26]The argument Jesus made in these lines and the following is that God who cares for the grasses of the field and the myriad creatures of the lower creations will certainly not fail to look after his children. Surely God would not take better care of sparrows than of his beloved family. A second argument in the paragraph directed against anxieties includes the thoughts that anxiety is a lack of trust in God and also that it cannot do any good anyway. The rich fool just mentioned did not prolong his life by means of his hoarded abundance. ENDNOTE: [26] Alfred Plummer, The Gospel according to St. Luke (New York: T. and T. Clark, 1922), en loco.

Verse 24 Consider the ravens, they sow not, neither do they reap; which have no store-chamber nor barn; and God feedeth them: of how much more value are ye than the birds.This is another of the Saviour’s illustrations teaching the same lesson as that based upon his reference to the sparrows (Luke 12:6-7). It is easy to see in these passages how the Lord varied and adapted his teaching at various times and places.

Verse 25 And which of you by being anxious can add a cubit to the measure of his life? If then ye are not able to do even that which is least, why are ye anxious concerning the rest?Some versions read “his stature” instead of “his life” in this place; and Ash says that “the Greek word could refer to stature”;[27] but this presents no problem, being true either way. The argument is from the less to the greater; and if one cannot add a trifling eighteen inches to the span of his life, why not trust God for all of it? ENDNOTE: [27] Anthony Lee Ash, op. cit., p. 42.

Verse 27 Consider the lilies, how they grow: they toil not, neither do they spin; yet I say unto you, Even Solomon in all his glory was not arrayed like one of these. But if God so clothe the grass in the field, which today is, and tomorrow is cast into the oven; how much more shall he clothe you, O ye of little faith?It should be remembered that Christ was not here denouncing the textile industries. The problem addressed was anxiety; and the argument is that for all of man’s feverish anxieties about his clothes, he really doesn’t come out any better than the grass of the field, clothed in beautiful flowers! The teaching regards the futility of anxiety. The term “grass” used here is from “a Greek word that means all sorts of herbs and flowers."[28]ENDNOTE: [28] John Wesley, Notes on the New Testament (Naperville, Illinois: Alec R. Allenson, Inc., 1950), p. 250.

Verse 29 And seek ye not what ye shall eat, and what ye shall drink, neither be ye of doubtful mind. For all these things do the nations of the world seek after: but your Father knoweth that ye have need of these things.This is not teaching that a Christian should renounce thoughtful prudence in making a living for himself and family; but it is a demotion of even such basic things as food and drink to a lesser priority than that of seeking the kingdom of God. That such basic things are indeed legitimate needs is indicated in the last clause. “Christ was by no means suggesting that faith makes work for a living unnecessary."[29] Believers are not expected to be drones. “Honest toil and the fulfillment of one’s temporal obligations are not only consistent with faith; they are prerequisite to faith (2 Thessalonians 3:10; 1 Timothy 5:8)."[30][29] Charles L. Childers, op. cit., p. 524. [30] Ibid.

Verse 31 Yet seek ye his kingdom, and these things shall be added unto you.This verse is the climax of the teaching. Seeking God’s kingdom should be made the supreme goal of every life; and coupled with the admonition is God’s promise that the seeker shall not lack for basic necessities. The kingdom had not at this time been established; hence he could speak of it in the future; that it would be given to them. He means his church with its privileges and blessings … The apostles became charter members of that kingdom.[31]ENDNOTE: [31] H. Leo Boles, op. cit., p. 257.

Verse 32 Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.There is a glimpse in this verse, “the only verse in this section not paralleled in Matthew,"[32] of the circumstances under which the sermon was delivered. The Pharisees, like one of their number at a later date, were breathing out threatenings and slaughter against the Lord; but Jesus calmly assured his chosen that, despite all that, the kingdom would indeed occur and that they should possess it. In Luke 12:31, the kingdom is to be sought; here it is to be given; but “Both are possible, since God gives men the possibility of seeking, and finding God’s gift."[33][32] Anthony Lee Ash, op. cit., p. 43. [33] Ibid.

Verse 33 Sell that which ye have, and give alms; make for yourselves purses which wax not old, a treasure in the heavens that faileth not, where no thief draweth near, neither moth destroyeth, for where your treasure is, there will your heart be also.There is no suggestion here that heaven can be purchased; but benevolence is laid down as a prime characteristic of all who would enter heaven. Not even fear of poverty should prevent almsgiving. One is almost compelled to seek a relative meaning here. There have appeared, historically, some extremely literal interpretations of this place; and they have usually taken one or another of two forms: asceticism, or so-called Christian communism; but both of these systems are unadaptable to human nature. “Both are out of harmony with the life and teachings of Jesus."[34]Perhaps Wesley had the key to understanding this: This is a direction not given to all the multitude; and much less is it a standing rule for all Christians, neither to the apostles; for they had nothing to sell, having left it all before. (It was) to those disciples (Luke 12:22) … especially to the seventy, that they might be free from all worldly entanglements.[35]J. R. Dummelow also had the same understanding of this place: Christ addressed not all the disciples, but those who like the apostles, had received a call to leave all, and devote themselves to the work of the ministry.[36]Likewise Russell thought that “This was a command to those who had been chosen to go forth and preach the truth."[37]Strong agreement is felt with Boles’ view that: This does not mean that a Christian should give up everything that he has to those who are not trying to serve God; neither does it mean that a Christian should give up what he has to those who are living lives of idleness and wickedness.[38]For further comment on Jesus’ teaching in this section, reference is made to notes on the sermon on the mount in Matthew (See my Commentary on Matthew, Matthew 6:19-34). [34] Charles L. Childers, op. cit., p. 525. [35] John Wesley, op. cit., p. 250. [36] J. R. Dummelow, op. cit., p 754 [37] John William Russell, Compact Commentary on the New Testament (Grand Rapids: Baker Book House, 1964), p. 171. [38] H. Leo Boles, op. cit., p. 257.

Verse 35 Let your loins be girded about, and your lamps burning; and be ye yourselves like unto men looking for their lord, when he shall return from the marriage feast; that when he cometh and knocketh, they may straightway open unto him. Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them sit down to meat, and shall come and serve them. And if he shall come in the second watch, and if in the third, and find them so, blessed are those servants.V. Warning against unreadiness. Jesus used the analogy of the marriage feast in several different teachings, the one before us being peculiar to Luke. IN THE PARABLEThe lord who went to the feast = the Lord Jesus Christ. The marriage feast = Jesus’ ascension to glory. The lord’s return = Second Advent of Christ. Loins girded, lamps burning = faithful Christian service. Second, third watches = indefinite time of Second Advent. The lord’s serving servants = eternal joys of the saved. Watchfulness of servants = watchfulness expected of Christians. This parable forms a beautiful emphasis upon the warning against unreadiness and was apparently invented by the Saviour for the sermon of this occasion. If, at the Second Coming, the Lord’s disciples should be found unprepared, their discomfiture would be complete. Just as the servants should gird themselves and remain watchful and busy until the lord returned, even if it was very late, in the same manner, Christians should remain busy and watchful throughout the time preceding the Second Coming. There is a definite hint here that the Second Advent will be delayed far beyond the expectations of that generation, and so, it has proved to be. Significantly, the absence of Jesus during the present dispensation is a time of joy for the Lord, “comparable to the festal delights of a wedding."[39] Furthermore, we need not be troubled by the allegations of some that “the disciples had little foundation for the idea at that time,"[40] and their refusal for that reason to see the Second Advent in this parable. As Barclay stated quite flatly, “In its narrower sense, it refers to the Second Coming of Jesus Christ."[41] Indeed, there is hardly anything else to which it could refer. It is quite true, of course, that Jesus gave many teachings, the true meaning of which was not clear to the apostles until after the resurrection of Christ. Loins girded about … is a reference to the loose, flowing garments, referred to by Plummer as a fatal hindrance to activity. “Therefore, the command to be girded about means that believers should be ready to serve, ready for unhindered action in Christ’s service."[42]Second watch, third watch … Dummelow explained these thus: They are the second and third of the Roman four watches, representing the dead of night, and by metaphor, the unexpectedness of the Second Advent. The Jews reckoned only three night watches.[43][39] J. S. Lamar, op. cit., p. 179. [40] Ray Summers, op. cit., p. 161. [41] William Barclay, op. cit., p 170 [42] Norval Geldenhuys, op. cit., p. 364. [43] J. R. Dummelow, op. cit., p. 755.

Verse 39 But know this, that if the master of the house had known in what hour the thief was coming, he would have watched, and not have left his house to be broken through. Be ye also ready: for in an hour that ye think not the Son of man cometh.Jesus was still preaching a warning against unreadiness; and he here dramatically shifted to another metaphor in which he compares his Second Coming to the unexpected arrival of a thief. “Paul applied the same figure of speech to the Second Coming in 1 Thessalonians 5:2"[44] At this point, Jesus’ sermon was again interrupted, this time by the apostle Peter. ENDNOTE: [44] Everett F. Harrison, op. cit., p. 236.

Verse 41 And Peter said, Lord, speakest thou this parable unto us, or even unto all?The answer the Lord gave was specific, “And what I say unto you, I may say unto all, Watch!” (Mark 13:27); but here the answer was given indirectly.

Verse 42 And the Lord said, Who then is the faithful and wise steward, whom his lord shall set over his household, to give them their portion of food in due season?By the use of the word “steward,” Jesus includes all who undertake to do the Saviour’s will and do service at his bidding. “The obvious meaning is that Peter and the other apostles, and all who serve the Lord faithfully, are such `faithful and wise stewards’."[45]ENDNOTE: [45] Herschel H. Hobbs, op. cit., p. 209.

Verse 43 Blessed is that servant, whom his lord when he cometh shall find so doing. Of a truth I say unto you that he will set him over all that he hath.Shall find so doing … In these verses, Jesus returned again to his warning against unreadiness, pointing out here that the greatest and most comprehensive rewards shall be the portion of the disciples who shall be found ready for the coming of the Lord.

Verse 45 But if that servant shall say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and the maidservants, and eat and drink, and be drunken.My lord delayeth his coming … Again, in this section, Jesus guards against the error into which that generation was sure to fall, the error of expecting the Second Coming as an event that would surely take place in their lifetime. Beat the menservants, etc. … and to be drunken … Selfish and undisciplined conduct would come to mark the lives of all who did not keep in mind the certainty of the Lord’s coming.

Verse 46 The lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall cut him asunder, and appoint his portion with the unfaithful.In this verse Jesus passed beyond the metaphor to the fact typified in the analogy. “Cutting asunder” and appointing a portion “with the unfaithful’ refer to the final judgment, not to the displeasure of an earthly lord over faithless conduct of a servant. The Lord … shall come … emphasizes the certainty of Jesus’ coming to judge the quick and the dead. However long delayed, in the eyes of men, it shall nevertheless come to pass as the Lord promised. Cut him asunder … means “to punish with terrible severity."[46] This is a very strong word, bringing to mind such passages as Daniel 2:5; 3:39, etc., in which offenders in ancient times were literally cut in pieces. The use here is a metaphor for the utmost in severity. The next two verses were probably intended by Jesus to soften somewhat the terrible metaphor he had just used. Severely as the wicked shall be punished, none will be punished any more than he deserves. As the great Restoration preacher, L. S. White, was accustomed to say: “God is too wise to make a mistake, and too good to do wrong.” ENDNOTE: [46] J. S. Lamar, op. cit., p. 181.

Verse 47 And that servant, who knew his lord’s will, and made not ready, nor did according to his will, shall be beaten with many stripes; but he that knew not, and did things worthy of stripes, shall be beaten with few stripes. And to whomsoever much is given, of him shall much be required; and to whom they commit much, of him will they ask more.The application of the principles stated in these verses is beyond the power of men to find out; but the fact of their application is affirmed. Boles said, “The punishment will be proportioned to the powers, gifts, opportunities, and knowledge of the offenders."[47] Many speculations on “degrees of punishment in hell” are founded here; but none of them afford any enlightenment on a subject that lies beyond the abilities of human exploration. With these words, Jesus concluded the warning against unpreparedness and moved to another division in his discourse. ENDNOTE: [47] H. Leo Boles, op. cit., p. 262.

Verse 49 I came to cast fire upon the earth; and what do I desire, if it is already kindled?VI. Warning against divisions due to the word of God. In the chapter introduction, Luke 12:41-48 were listed as a separate warning against unfaithfulness; but the emphasis on lack of preparedness (Luke 12:47) shows a very close connection, making both warnings, in fact, an exhortation against unpreparedness; for this reason, they were discussed in these notes as a single warning with multiple phases. This warning deals exclusively with the divisions that should be expected as a result of preaching God’s word. I came to cast fire upon the earth … And just what is this fire? Barclay identified it as “judgment”;[48] Lamar was puzzled over the fact that “Bengel made it spiritual warmth,' Alfred the Holy Spirit,’ Barnes, `discord and contention,’ etc.,” and concluded by agreeing that it probably refers to results which would follow the proclamation of the gospel.[49] Dummelow understood it as “the fire of Christian love”;[50] Childers said, “It is a fire of conflict”;[51] John Wesley interpreted it as “the fire of heavenly love."[52]In the light of so many scholarly opinions, another can do no harm. The fire is “the word of God.” “Is not my word like as a fire?” saith the Lord” (Jeremiah 23:29). Understanding “fire” here as the word of God, that is, the gospel, gives the key as to why Jesus desired that it already be kindled on earth. Paradoxically, however, the preaching of the gospel would bring pain, sorrow and division, as well as joy, peace and salvation. (2 Corinthians 2:15-16). [48] William Barclay, op. cit., p. 173. [49] J. S. Lamar, op. cit., p. 182. [50] J. R. Dummelow, op. cit., p. 755. [51] Charles L. Childers, op. cit., p. 531. [52] John Wesley, op. cit., p. 252.

Verse 50 But I have a baptism to be baptized with; and how am I straitened till it be accomplished.The path laid out for Jesus was extremely narrow and difficult. On the one hand, his was the task of convincing all men that he is King of kings and Lord of lords; and, on the other hand, this had to be done in such a manner as to frustrate Satan’s purpose of getting our Lord killed as a seditionist. The skill and genius by which Jesus negotiated this narrow path have ever been the marvel of all who contemplated them. Thus Jesus told the woman of Sychar plainly that he was the Messiah because, as a Samaritan women, her word would not be accepted in a Jewish court; and, again, the Saviour said to the man born blind, “Thou hast both seen him, and he it is that speaketh with thee,” thus flatly declaring himself to be the Son of God; but here this teaching by Jesus came AFTER the Sanhedrin had excommunicated the witness! (see John 4:26; John 9:37).

Verse 51 Think ye that I am come to give peace in the earth? I tell you, Nay; but rather division: For there shall be from henceforth five in one house divided, three against two, and two against three. They shall be divided father against son, and son against father; mother against daughter, and daughter against mother; mother-in-law against daughter-in-law, and daughter-in-law against mother-in-law.There is here a divine prophecy by Jesus to the effect that the gospel will cut across family lines. Men are not converted by families, but as individuals; and Jesus’ prophecy here has been fulfilled in every community on earth where the sacred message was preached. Inherent in the conflict between light and darkness is the human divisions that are brought into view. Christ did not wish his followers to rally to his cause upon the basis of any false impressions they might have received. True, Jesus was preaching love, joy, peace and good will, etc., but it should never be thought that conflict and division are negated by Christian principles. To preach God’s love is to encounter hatred; to preach truth is to endure the furious opposition of error.

Verse 54 And he said to the multitudes also, When ye see a cloud rising in the west, straightway ye say, There cometh a shower; and so it cometh to pass. And when ye see a south wind blowing, ye say, There will be a scorching heat, and it cometh to pass. Ye hypocrites, ye know how to interpret the face of the earth and the heaven; but how is it that ye know not how to interpret this time?VII. Warning against lack of perception. Men are much better at reading the signs of the weather and of nature, generally, than they are at discerning the times spiritually; of course, this is due to the fact that men apply themselves in one area, and not in the other. The implication of Jesus here is that a little diligence would have enabled them to have interpreted the times, no less than the signs of the weather. Jesus did not here endorse the current methods of predicting rain or hot weather. It was an argument “ad hominem”. In this connection, it is well to inquire what were the signs of that time, and why were that people so guilty in failing to discern them? They were the following: The prophetic weeks of Daniel were expiring. The great herald, John the Baptist, “that Elijah,” had come. The scepter had departed from Judah (Genesis 49:10). A “sign from heaven” had occurred at Jesus’ baptism. It had been revealed to aged Simeon that the Christ would appear in his lifetime; and he was dead (presumably) by the time of the events here. All the world expected the coming of some mighty one. The Christ himself had appeared on the Jordan river, had been baptized and identified by John as “the Son of God.” VII. Warning against procrastination. Like every good sermon, this one concludes with an exhortation to do something now.

Verse 57 And why even of yourselves judge ye not what is right? For as thou art going with thine adversary before the magistrate, on the way give diligence to be quit of him; lest haply he drag thee unto the judge, and the judge shall deliver thee to the officer, and the officer shall cast thee into prison. And I say unto you, Thou shalt by no means come out thence, till thou have paid the very last mite. The exhortation here is for ACTION NOW; do not wait until judgment is set, but make an agreement now, while you are “on the way.” Even of yourselves … “Why, even without signs, do you not judge rightly of me and of my doctrine by the natural light of reason and of conscience?"[53]The analogies in this teaching are: (1) Just as the human system of courts decides human affairs, in the larger sphere of time and eternity it is God the judge of all who makes decisions. (2) All men are represented here as “on the way” to court, that is, moving inexorably to that moment when all shall stand before the Judge. (3) The man in the parable had an opportunity to settle before he got to court; and so do men have a chance to make peace with God now. (4) While it was the adversary who provided the occasion for a reconciliation in the parable, it is different spiritually. The one who is with us “on the way” is Christ, who also shall judge men. (5) Letting the matter reach the judge can result only in disaster for the offender; and the man who does not prepare to meet God in advance of the judgment shall likewise encounter disaster. (6) Notice the necessary implication, throughout, that the offender on the way to court has a very poor case, there being no way that “justice” could decide in his favor. (7) Hence, the necessary deduction that preparation should be made NOW. (8) Jesus’ use of an analogy which makes him “the adversary” is illuminating. Such was the hostility of that generation that they would instantly have recognized him in the comparison. “Notice that the whole assumption is that the defendant has a bad case which will inevitably go against him."[54] The universal wickedness of all men appears in such an assumption. Jesus’ early statement that they should “of themselves” make a correct judgment is clear in this: He was saying, “Why can you not be wise enough to humble yourselves and be reconciled to God - be converted - instead of risking the inevitable consequences of coming to the Judgment as an incorrigible adversary of God?"[55]Till thou hast paid the very last mite … This is not a promise that after one has paid for his sins in hell, he shall at last be released as having discharged his debt. As Geldenhuys said: The aorist subjunctive used in the sense of future-perfect: “will have paid”; and that moment never arrives. The full repayment or liquidation of the debt is not possible for the guilty one. Condemnation lasts forever.[56]For further discussion on the implications of “till,” see my Commentary on Matthew, Matthew 18:34. Thus concluded the Master’s sermon with a powerful persuasion for his hearers to be converted before it would be too late. As Boles said of men, all of us “are moving on to the courtroom of the Great Judge,” and all “should make peace with their adversary while they have opportunity to so so."[57][53] J. R. Dummelow, op. cit., p. 755. [54] William Barclay, op. cit., p. 175. [55] Charles L. Childers, op. cit., p. 533. [56] Norval Geldenhuys, op. cit., p. 369. [57] H. Leo Boles, op. cit., p. 267.

Questions by E.M. Zerr For Luke 121. Describe the situation of the people. 2. What warning did Jesus give them ? 3. Identify this leaven. 4. What was to be done with hidden things ? 5. Of whom need they not be afraid? 6. What can the other do that we should fear? 7. Who is that person? 8. What shows God’ s care for little things? 9. How are the hairs of our head regarded ? 10. Now state his conclusion from this. 11. Who will be confessed or denied? 12. Where will this take place? 13. What is worse than speaking against the Son of man ? 14. State how it will be treated. 15. To what places were disciples to be brought? 16. How must they prepare their speech? 17. From what source will the subject matter come? 18. What temporal favor did one ask of Jesus? 19. Why would he not grant it? 20. Of what did he advise to take heed ? 21. Give his reason. 22. What increased for a certain rich man? 23. Tell the difficulty that was facing him. 24. And how was he to solve the problem ? 25. Is it wrong to produce crops? 26. Is it wrong to preserve them ? 27. What did this man do that was wrong? 28. Tell what was foolish about this. 29. What treasure is to be encouraged? 30. Of what should we not be over anxious? 31. What are greater than meat and raiment? 32. To what creatures does Christ refer for example ? 33. Does this mean we should do nothing ourselves? 34. Why? 35. Give another reason for not worrying. 36. How certain was the destiny of lilies? 37. Was their glory correspondingly small? 38. What glory did theirs excel? 39. Of what littleness did he accuse them? 40. What seeking should be done ? 41. Then what? 42. Why should the flock not fear? 43. What distribution was advised? 44. This would obtain what credits for them? 45. State distance between the heart and treasure. 46. What state of preparation should we maintain ? 47. For what event is this ? 48. How should the Lord find his servants ? 49. Tell how they will be honored. 50. Just at what watch will he come? 51. What does the householder not know? 52. For this reason what should be done? 53. State Peter’ s question. 54. And the answer. 55. State the reward of the watchful waiting. 56. If impatient what might the servant do? 57. While so doing what will appear? 58. What will then come to this servant? 59. Tell what determines responsibility of servants. 60. Of whom will more be required? 61. For what had Christ come? 62. What did he find? 63. What baptism of his was then future? 64. Instead of peace what would he give? 65. Between what elements will this come? 66. What signs were the people considering? 67. Which were they not considering? 68. For this what did he call them? 69. Explain verse 57. 70. Give his advice on law settlements.

Luke 12:1

1 Trode one upon another indicates the extent of influence that Jesus was having through his teaching. On another occasion (Matthew 16:6-12) Jesus warned his disciples against the leaven of the Pharisees, and afterward they had to have it explained. In this instance lie specifies that he means the hypocrisy of the Pharisees. Thayer defines the original for leaven by the single word “leaven.” He then explains his application as follows: “It is applied to that which, though small in quantity, yet by its influence thoroughly pervades a thing; either in a good sense, . . . or in a bad sense.”

Luke 12:2

2 The persecutors perform their evil work in an underhanded and cowardly manner. But their deeds will finally be exposed and all false accusations be disproved.9

Luke 12:3

3 See the comments on Matthew 10:27 for this verse.

Luke 12:4

4 Men can cause physical death but can do nothing against the soul of the man who serves God with a righteous life.

Luke 12:5

5 God is the one who can cast the entire being into hell, hence our conduct should be such that He will not regard us as deserving that awful doom. The full definition of the word hell is quoted at Matthew 5:30.

Luke 12:6

6 The thought is that God is mindful of everything He has created, even to the comparatively unimportant case of the sparrow. He certainly will not overlook the being made in His image.

Luke 12:7

7 The thought in the preceding verse is continued in this. Each hair (a small portion of man’s being) is counted by the Creator, which denotes that the whole person is of more value than the sparrows.

Luke 12:8-9

9 See the comments on Luke 9:26.

Luke 12:10

0 This refers to what is commonly referred to as the “unpardonable” sin. For a full discussion of this subject see the comments at Matthew 12:24-32.

Luke 12:11

1 This does not mean they were to be unconcerned about the matter, but they were not to be planning what they were going to say.

Luke 12:12

2 The reason for the preceding verse is shown here. The Holy Ghost was to dictate the speeches as the case demanded, hence it would be in the same hour.

Luke 12:13

3 The subject of personal rights is an important one, but not one that should be regarded as worthy of absorbing the main interests of a man’s life; certainly not worthy of claiming the attention of the busy Son of man, who was here in the interests of the kingdom of heaven and the salvation of the souls of men.

Luke 12:14

4 Jesus rebuked the man by this question which amounted to the refusal to “take the case” as a wise judge might say if asked to interfere in an outside affair.

Luke 12:15

5 A man with only a proper interest in his temporal possessions would not have thought of disrupting the work of Jesus by the subject. Therefore the Lord accused him of covetousness, and told him that the things a man possesses do not constitute the main part of his life.

Luke 12:16

6 Jesus frequently emphasized his lessons by telling a story that was adapted to the case. The man in the present instance had an unusually large crop.

Luke 12:17

7 The yield was so great that his graneries were not sufficient.

Luke 12:18

8 It was necessary to build larger facilities for the crops.

Luke 12:19

9 Up to this point there was nothing wrong in what the farmer did and said, for it is not only right but necessary to care for the product of the soil that it may not be wasted. But his mistake was in the use he was proposing to make of his crops. He thought to relax and live an indolent and luxurious manner of life, as if that were the main purpose of the good things of nature.

Luke 12:20

0 Soul is from PSUCHE (Psyche), and Thayer’s first definition is, “Breath, i. e., the breath of life; the vital force,” and he adds by way of explanation, “which animates the body and shows itself in breathing.” The verse does not necessarily mean that God performed a special act to take the man’s life from him because of his selfishness. But the uncertainty of this life is a result of the edict of God after the sin of the first man. It was in that sense that God took the rich man’s life from him that night.

Luke 12:21

1 So is he verifies my comments on the preceding verse, and shows that no special miracle was done to punish the farmer. The lesson of Jesus applies to all men who hoard their riches, or who trust in them for selfish enjoyment (1 Timothy 6:17-19.)

Luke 12:22-23

3 See the comments on Matthew 6:25.

Luke 12:24

4 This is explained at Matthew 6:26.

Luke 12:25-26

6 Undue anxiety will not add the slightest amount to one’s size, hence it is useless to be concerned to the extent of unreasonable worry about life.

Luke 12:27

7 See the comments on this thought at Matthew 6:29.

Luke 12:28

8 God’s care for comparatively unimportant things such as the flowers, and hence His greater care for man, is the lesson of the verse. (See Matthew 6:30.)

Luke 12:29

9 Seek ye not means not to be overanxious about it.

Luke 12:30

0 The nations of the world have only the temporal things in mind, but the disciples of Christ should make such interests secondary.

Luke 12:31

1 This is commented upon at Matthew 6:33.

Luke 12:32

9. See Luke 12:32.

Luke 12:33-34

4 See the comments at Matthew 6:19-21.

Luke 12:35

5 Loins be girded is an allusion to the practice of soldiers who put a belt around their body as a brace for their strength. (See Ephesians 6:14.) Lights burning is a figurative admonition to be prepared. (See Matthew 25:1-13.)

Luke 12:36

6 In the parable of the ten virgins (Matthew 25) the waiting was for the lord to come to the wedding. In this one the waiting is for him to return from it. The lesson is the same in both, which is the necessity of being prepared.

Luke 12:37

7 If a servant is watching he will not be caught with surprise, but will be ready to open the door to let him in. The happy bridegroom will regale his faithful servants by serving them with the wedding feast.

Luke 12:38

8 The second and third watches were at nine and twelve o’clock. If the servants do not go to sleep, they will be ready for their lord when he gets back home.

Luke 12:39

9 This verse is given for the same purpose as the preceding one; the necessity of watching. Incidentally, however, another lesson is taught here. Jesus speaks favorably of this householder who would resist having his house attacked. But the only way he could do so would be to oppose force with force, which shows it is right to use force if necessary in defending one’s home and family.

Luke 12:40

0 This verse is the lesson of the preceding ones.

Luke 12:41

1 Much of the teaching of Jesus was to the apostles only, hence Peter asked for the application of the parable.

Luke 12:42

2 Instead of a direct answer, Jesus replied in a manner that made it apply to all who profess to be his servants. The activities described per tain to some customs in connection with weddings, but the point is in reference to the favors that Jesus will bestow on his faithful servants when he comes back to the earth.

Luke 12:43-44

4 This is still figurative as in the preceding verse.

Luke 12:45-46

6 This paragraph is explained at Matthew 24:48-51.

Luke 12:47-48

8 It would be impractical not to consider these two verses in one paragraph. A popular notion is that it teaches different degrees of punishment after the judgment. By the process of elimination we know it cannot mean that. The ones on the left of the judge (Matthew 25:45) were guilty of only neglecting their service to needy disciples, yet they are to be cast into the same fire that is prepared for the devil and his angels. So if the mildest and strongest classes of evil will get the same punishment, it is foolish to talk about “degrees” for any of the intervening classes. The Bible speaks of but one Gehenna; one lake of fire; one hell; into which the devil and his angels and all other unsaved persons will be cast after the judgment.

Being beaten with many or few stripes has nothing to do with the punishment after the judgment, but refers to the judgment itself. Jesus makes his own application of the figurative stripes and begins it with the word for. Then he says unto whom much is given, of him shall much be required. Nothing said about what will be given to the man after the judgment, but it is what was already given to him before the judgment. Upon the faithfulness or unfaithfulness of the servant in making the required use of these goods (talents) will depend the decision as to which of the TWO sides (not several) he will be assigned at the judgment. After that is done, only one sentence will be pronounced upon all in whatever group a man is placed.

Luke 12:49

9 Fire is from PUB. Thayer defines it in this place by, “dissension,” and he explains the definition to be because “fire disorganizes and sunders things joined together and compact.” Robinson says the word symbolizes “strife and disunion.” These definitions and comments agree with the statements of Jesus in verses soon to follow. He does not mean that he wished people to be divided among themselves, but he did come to bring the teaching he knew would cause the dissension. Already kindled. Even as Jesus was speaking, there were conflicts among the people over his doctrine.

Luke 12:50

0 It might be asked why Jesus would persist in his teaching when he knew it would bring opposition: this verse answers that question. Baptism is used figuratively and refers to the sufferings he was destined to experience in order to fulfill the scripture (Matthew 26:54). That is why he says how am I straitened (made completely to suffer), (according to the predictions), until it (the baptism of suffering) be accomplished.

Luke 12:51

1 Jesus continues the same line of thought but is more literal or direct in his language. Not that his motive was to cause division just for the sake of division, but he did mean to put his teaching out among people although it was bound to bring division.

Luke 12:52

2 House means household and it was destined to be divided.

Luke 12:53

3 The division was not to come between comparative strangers only, but the closest of relatives would be arrayed against each other. That would be because a father would accept the truth while his son would not, and so on through other relatives.

Luke 12:54-55

5 Jesus referred the Jews to their own study of the conditions in nature, in which they professed to know how to figure out the future by present signs.

Luke 12:56

6 The signs of the times were as clearly portrayed in the Scriptures as were the weather signs, yet they pretended there was nothing on record to indicate the work and purposes of Jesus.

Luke 12:57

7 Right is from DIKAIOS and Thayer’s definition at this place is, “rendering to each his due; passing Just judgment on others.” Robinson gives virtually the same definition. The verse reflects on the three preceding this one. If they would treat the teaching of the Scripture with the same reasoning and fairness they did the weather signs, they would be able of themselves to decide their duty without any miraculous signs from Jesus.

Luke 12:58-59

9. See the comments at Matthew 5:25-26.