Text -- Luke 12:5-59 (NET)

12:5 But I will warn you whom you should fear: Fear the one who, after the killing, has authority to throw you into hell. Yes, I tell you, fear him! 12:6 Aren’t five sparrows sold for two pennies? Yet not one of them is forgotten before God. 12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; you are more valuable than many sparrows. 12:8 “I tell you, whoever acknowledges me before men, the Son of Man will also acknowledge before God’s angels. 12:9 But the one who denies me before men will be denied before God’s angels. 12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit will not be forgiven. 12:11 But when they bring you before the synagogues, the rulers, and the authorities, do not worry about how you should make your defense or what you should say, 12:12 for the Holy Spirit will teach you at that moment what you must say.”

The Parable of the Rich Landowner

12:13 Then someone from the crowd said to him, “Teacher, tell my brother to divide the inheritance with me.” 12:14 But Jesus said to him, “Man, who made me a judge or arbitrator between you two?” 12:15 Then he said to them, “Watch out and guard yourself from all types of greed, because one’s life does not consist in the abundance of his possessions.” 12:16 He then told them a parable: “The land of a certain rich man produced an abundant crop, 12:17 so he thought to himself, ‘What should I do, for I have nowhere to store my crops?’ 12:18 Then he said, ‘I will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 12:19 And I will say to myself, “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life will be demanded back from you, but who will get what you have prepared for yourself?’ 12:21 So it is with the one who stores up riches for himself, but is not rich toward God.”

Exhortation Not to Worry

12:22 Then Jesus said to his disciples, “Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear. 12:23 For there is more to life than food, and more to the body than clothing. 12:24 Consider the ravens: They do not sow or reap, they have no storeroom or barn, yet God feeds them. How much more valuable are you than the birds! 12:25 And which of you by worrying can add an hour to his life? 12:26 So if you cannot cannot do such a very little thing as this, why do you worry about the rest? 12:27 Consider how the flowers grow; they do not work or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if this is how God clothes the wild grass, which is here today and tomorrow is tossed into the fire to heat the oven, how much more will he clothe you, you people of little faith! 12:29 So do not be overly concerned about what you will eat and what you will drink, and do not worry about such things. 12:30 For all the nations of the world pursue these things, and your Father knows that you need them. 12:31 Instead, pursue his kingdom, and these things will be given to you as well. 12:32 “Do not be afraid, little flock, for your Father is well pleased to give you the kingdom. 12:33 Sell your possessions and give to the poor. Provide yourselves purses that do not wear out– a treasure in heaven that never decreases, where no thief approaches and no moth destroys. 12:34 For where your treasure is, there your heart will be also.

Call to Faithful Stewardship

12:35 “Get dressed for service and keep your lamps burning; 12:36 be like people waiting for their master to come back from the wedding celebration, so that when he comes and knocks they can immediately open the door for him. 12:37 Blessed are those slaves whom their master finds alert when he returns! I tell you the truth, he will dress himself to serve, have them take their place at the table, and will come and wait on them! 12:38 Even if he comes in the second or third watch of the night and finds them alert, blessed are those slaves! 12:39 But understand this: If the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. 12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” 12:41 Then Peter said, “Lord, are you telling this parable for us or for everyone?” 12:42 The Lord replied, “Who then is the faithful and wise manager, whom the master puts in charge of his household servants, to give them their allowance of food at the proper time? 12:43 Blessed is that slave whom his master finds at work when he returns. 12:44 I tell you the truth, the master will put him in charge of all his possessions. 12:45 But if that slave should say to himself, ‘My master is delayed in returning,’ and he begins to beat the other slaves, both men and women, and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, and assign him a place with the unfaithful. 12:47 That servant who knew his master’s will but did not get ready or do what his master asked will receive a severe beating. 12:48 But the one who did not know his master’s will and did things worthy of punishment will receive a light beating. From everyone who has been given much, much will be required, and from the one who has been entrusted with much, even more will be asked.

Not Peace, but Division

12:49 “I have come to bring fire on the earth– and how I wish it were already kindled! 12:50 I have a baptism to undergo, and how distressed I am until it is finished! 12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! 12:52 For from now on there will be five in one household divided, three against two and two against three. 12:53 They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”

Reading the Signs

12:54 Jesus also said to the crowds, “When you see a cloud rising in the west, you say at once, ‘A rainstorm is coming,’ and it does. 12:55 And when you see the south wind blowing, you say, ‘There will be scorching heat,’ and there is. 12:56 You hypocrites! You know how to interpret the appearance of the earth and the sky, but how can you not know how to interpret the present time?

Clear the Debts

12:57 “And why don’t you judge for yourselves what is right? 12:58 As you are going with your accuser before the magistrate, make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, and the officer throw you into prison. 12:59 I tell you, you will never get out of there until you have paid the very last cent!”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 12:5

Whom ye shall fear ( tina phobēthēte ).

First aorist passive subjunctive deliberative retained in the indirect question. Tina is the accusative, the direct object of this transitive passive verb (note apo in Luk 12:4).

Robertson: Luk 12:5

Fear him who ( phobēthēte ton ).

First aorist passive imperative, differing from the preceding form only in the accent and governing the accusative also.

Robertson: Luk 12:5

After he hath killed ( meta to apokteinai ).

Preposition meta with the articular infinitive. Literally, "After the killing"(first aorist active infinitive of the common verb apokteinō , to kill.

Robertson: Luk 12:5

Into hell ( eis tēn geennan ).

See note on Mat 5:22. Gehenna is a transliteration of Gė -Hinnom , Valley of Hinnon where the children were thrown on to the red-hot arms of Molech. Josiah (2Ki 23:10) abolished these abominations and then it was a place for all kinds of refuse which burned ceaselessly and became a symbol of punishment in the other world.

Robertson: Luk 12:5

This one fear ( touton phobēthēte ).

As above.

Robertson: Luk 12:6

Is forgotten ( estin epilelēsmenon ).

Periphrastic perfect passive indicative of epilanthanomai , common verb to forget. See Mat 10:29 for a different construction.

Robertson: Luk 12:7

Numbered ( ērithmēntai ).

Perfect passive indicative. Periphrastic form in Mat 10:30 which see for details about sparrows, etc.

Robertson: Luk 12:8

Everyone who shall confess me ( pas hos an homologēsei en emoi ).

Just like Mat 10:32 except the use of an here which adds nothing. The Hebraistic use of en after homologeō both here and in Matthew is admitted by even Moulton ( Prolegomena , p. 104).

Robertson: Luk 12:8

The Son of man ( ho huios tou anthrōpou ).

Here Mat 10:32 has k'agō (I also) as the equivalent.

Robertson: Luk 12:9

Shall be denied ( aparnēthēsetai ).

First future passive of the compound verb aparneomai . Here Mat 10:33 has arnēsomai simply. Instead of "in the presence of the angels of God"(emprosthen tōn aggelōn tou theou ) Mat 10:33 has "before my Father who is in heaven."

Robertson: Luk 12:10

But unto him that blasphemeth against the Holy Spirit ( tōi de eis to hagion pneuma blasphēmēsanti ).

This unpardonable sin is given by Mar 3:28.; Mat 12:31. immediately after the charge that Jesus was in league with Beelzebub. Luke here separates it from the same charge made in Judea (Luk 11:15-20). As frequently said, there is no sound reason for saying that Jesus only spoke his memorable sayings once. Luke apparently finds a different environment here. Note the use of eis here in the sense of "against."

Robertson: Luk 12:11

Be not anxious ( mē merimnēsēte ).

First aorist active subjunctive with mē in prohibition. Do not become anxious. See a similar command to the Twelve on their Galilean tour (Mat 10:19.) and in the great discourse on the Mount of Olives at the end (Mar 13:11; Luk 21:14.), given twice by Luke as we see.

Robertson: Luk 12:11

How or what ye shall answer ( pōs ē ti apologēsēsthe ).

Indirect question and retaining the deliberative subjunctive apologēsēsthe and also eipēte (say).

Robertson: Luk 12:12

What ye ought to say ( hā dei eipein ).

Literally, what things it is necessary (dei ) to say. This is no excuse for neglect in pulpit preparation. It is simply a word for courage in a crisis to play the man for Christ and to trust the issue with God without fear.

Robertson: Luk 12:13

Bid my brother ( eipe tōi adelphōi mou ).

This volunteer from the crowd draws attention to the multitude (Luk 12:13-21). He does not ask for arbitration and there is no evidence that his brother was willing for that. He wants a decision by Jesus against his brother. The law (Deu 21:17) was two-thirds to the elder, one-third to the younger.

Robertson: Luk 12:14

A judge or a divider ( kritēn ē meristēn ).

Jesus repudiates the position of judge or arbiter in this family fuss. The language reminds one of Exo 2:14. Jesus is rendering unto Caesar the things of Caesar (Luk 20:25) and shows that his kingdom is not of this world (Joh 18:36). The word for divider or arbiter (meristēs ) is a late word from merizomai (Luk 12:13) and occurs here only in the N.T.

Robertson: Luk 12:15

From all covetousness ( apo pasēs pleonexias ).

Ablative case. From every kind of greedy desire for more (pleon , more, hexia , from echō , to have) an old word which we have robbed of its sinful aspects and refined to mean business thrift.

Robertson: Luk 12:15

In the abundance of the things which he possesseth ( en tōi perisseuein tini ek tōn huparchontōn autōi ).

A rather awkward Lukan idiom: "In the abounding (articular infinitive) to one out of the things belonging (articular participle) to him."

Robertson: Luk 12:16

A parable unto them ( parabolēn pros autous ).

The multitude of Luk 12:13, Luk 12:15. A short and pungent parable suggested by the covetousness of the man of Luk 12:13.

Robertson: Luk 12:16

Brought forth plentifully ( euphorēsen ).

Late word from euphoros (bearing well), in medical writers and Josephus, here only in the N.T.

Robertson: Luk 12:17

Reasoned within himself ( dielogizeto en hautōi ).

Imperfect middle, picturing his continued cogitations over his perplexity.

Robertson: Luk 12:17

Where to bestow ( pou sunaxō ).

Future indicative deliberative, where I shall gather together.

Robertson: Luk 12:17

My fruits ( tous karpous mou ).

So it is with the rich fool: my fruits, my barns, my corn, my goods, just like Nabal whose very name means fool (1Sa 25:11), whether a direct reference to him or not.

Robertson: Luk 12:18

I will pull down ( kathelō ).

Future active of kathaireō , an old verb, the usual future being kathairēsō . This second form from the second aorist katheilon (from obsolete helō ) like aphelei in Rev 22:19.

Robertson: Luk 12:18

My barns ( mou tas apothēkas ).

From apotithēmi , to lay by, to treasure. So a granary or storehouse, an old word, six times in the N.T. (Mat 3:12; Mat 6:26; Mat 13:30; Luk 3:17; Luk 12:18, Luk 12:24).

Robertson: Luk 12:18

All my corn ( panta ton siton ).

Better grain (wheat, barley), not maize or Indian corn.

Robertson: Luk 12:18

My goods ( ta agatha mou ).

Like the English, my good things. So the English speak of goods (freight) train.

Robertson: Luk 12:19

Laid up for many years ( keimena eis etē polla ).

Not in D and some other Latin MSS. The man’ s apostrophe to his "soul"(psuchē ) is thoroughly Epicurean, for his soul feeds on his goods. The asyndeton here (take thine ease, eat, drink, be merry) shows his eagerness. Note difference in tenses (anapauou , keep on resting, phage , eat at once, pie , drink thy fill, euphrainou , keep on being merry), first and last presents, the other two aorists.

Robertson: Luk 12:20

Thou foolish one ( aphrōn ).

Fool, for lack of sense (a privative and phrēn , sense) as in Luk 11:40; 2Co 11:19. Old word, used by Socrates in Xenophon. Nominative form as vocative.

Robertson: Luk 12:20

Is thy soul required of thee ( tēn psuchēn sou aitousin apo sou ).

Plural active present, not passive: "They are demanding thy soul from thee."The impersonal plural (aitousin) is common enough (Luk 6:38; Luk 12:11; Luk 16:9; Luk 23:31). The rabbis used "they"to avoid saying "God."

Robertson: Luk 12:21

Not rich toward God ( mē eis theon ploutōn ).

The only wealth that matters and that lasts. Cf. Luk 16:9; Mat 6:19. Some MSS. do not have this verse. Westcott and Hort bracket it.

Robertson: Luk 12:22

Unto his disciples ( pros tous mathētas autou ).

So Jesus turns from the crowd to the disciples (verses 22-40, when Peter interrupts the discourse). From here to the end of the chapter Luke gives material that appears in Matthew, but not in one connection as here. In Matthew part of it is in the charge to the Twelve on their tour in Galilee, part in the eschatological discourse on the Mount of Olives. None of it is in Mark. Hence Q or the Logia seems to be the source of it. The question recurs again whether Jesus repeated on other occasions what is given here or whether Luke has here put together separate discourses as Matthew is held by many to have done in the Sermon on the Mount. We have no way of deciding these points. We can only say again that Jesus would naturally repeat his favourite sayings like other popular preachers and teachers. So Luk 12:22-31 corresponds to Mat 6:25-33, which see notes for detailed discussion. The parable of the rich fool was spoken to the crowd, but this exhortation to freedom from care (Luk 12:22) is to the disciples. So the language in Luk 12:22 is precisely that in Mat 6:25. See there for mē merimnāte (stop being anxious) and the deliberative subjunctive retained in the indirect question (phagēte , endusēsthe ). So Luk 12:23 here is the same in Mat 6:25 except that there it is a question with ouch expecting the affirmative answer, whereas here it is given as a reason (gar , for) for the preceding command.

Robertson: Luk 12:24

The ravens ( tous korakas ).

Nowhere else in the N.T. The name includes the whole crow group of birds (rooks and jackdaws). Like the vultures they are scavengers. Mat 6:26 has simply "the birds"(ta peteina ).

Robertson: Luk 12:24

Storechamber ( tameion ).

Not in Mat 6:26. Means secret chamber in Luk 12:3.

Robertson: Luk 12:24

Of how much more ( posōi māllon ).

Mat 6:26 has question, ouch māllon .

Robertson: Luk 12:25

A cubit ( pēchun ).

Mat 6:27 has pēchun hena (one cubit, though hena is sometimes merely the indefinite article.

Robertson: Luk 12:25

Stature ( hēlikian )

as in Matthew, which see note.

Robertson: Luk 12:26

Not able to do even that which is least ( oude elachiston dunasthe ).

Negative oude in the condition of the first class. Elative superlative, very small. This verse not in Matthew and omitted in D. Luk 12:27 as in Mat 6:28, save that the verbs for toil and spin are plural in Matthew and singular here (neuter plural subject, ta krina ).

Robertson: Luk 12:28

Clothe ( amphiazei ).

Late Greek verb in the Koiné (papyri) for the older form amphiennumi (Mat 6:30). See Matthew for discussion of details. Matthew has "the grass of the field"instead of "the grass in the field"as here.

Robertson: Luk 12:29

Seek not ye ( humeis mē zēteite ).

Note emphatic position of "ye"(humeis ). Stop seeking (mē and present imperative active). Mat 6:31 has: "Do not become anxious"(mē merimnēsēte ), mē and ingressive subjunctive occur as direct questions (What are we to eat? What are we to drink? What are we to put on?) whereas here they are in the indirect form as in Luk 12:22 save that the problem of clothing is not here mentioned.

Robertson: Luk 12:29

Neither be ye of doubtful mind ( kai mē meteōrizesthe ).

Mē and present passive imperative (stop being anxious) of meteōrizō . An old verb from meteōros in midair, high (our meteor), to lift up on high, then to lift oneself up with hopes (false sometimes), to be buoyed up, to be tossed like a ship at sea, to be anxious, to be in doubt as in late writers (Polybius, Josephus). This last meaning is probably true here. In the lxx and Philo, but here only in the N.T.||

Robertson: Luk 12:31

@@See note on Mat 6:33 for this verse. Luke does not have "first"nor "his righteousness"nor "all."

Robertson: Luk 12:32

Little flock ( to mikron poimnion ).

Vocative with the article as used in Hebrew and often in the Koiné and so in the N.T. See both pater and ho patēr in the vocative in Luk 10:21. See Robertson, Grammar , pp. 465f. Poimnion (flock) is a contraction from poimenion from poimēn (shepherd) instead of the usual poimnē (flock). So it is not a diminutive and mikron is not superfluous, though it is pathetic.

Robertson: Luk 12:32

For it is your Father’ s good pleasure ( hoti eudokēsen ho patēr humōn ).

First aorist active indicative of eudokeō . Timeless aorist as in Luk 3:22. This verse has no parallel in Matthew.

Robertson: Luk 12:33

Sell that ye have ( Pōlēsate ta huparchonta humōn ).

Not in Matthew. Did Jesus mean this literally and always? Luke has been charged with Ebionism, but Jesus does not condemn property as inherently sinful. "The attempt to keep the letter of the rule here given (Act 2:44, Act 2:45) had disastrous effects on the church of Jerusalem, which speedily became a church of paupers, constantly in need of alms (Rom 15:25, Rom 15:26; 1Co 16:3; 2Co 8:4; 2Co 9:1)"(Plummer).

Robertson: Luk 12:33

Purses which wax not old ( ballantia mē palaioumena ).

So already ballantion in Luk 10:4. Late verb palaioō from palaios , old, to make old, declare old as in Heb 8:13, is passive to become old as here and Heb 1:11.

Robertson: Luk 12:33

That faileth not ( anekleipton ).

Verbal from a privative and ekleipō , to fail. Late word in Diodorus and Plutarch. Only here in the N.T. or lxx, but in papyri. "I prefer to believe that even Luke sees in the words not a mechanical rule, but a law for the spirit"(Bruce).

Robertson: Luk 12:33

Draweth near ( eggizei ).

Instead of Mat 6:19 "dig through and steal."

Robertson: Luk 12:33

Destroyeth ( diaphtheirei ).

Instead of "doth consume"in Mat 6:19.

Robertson: Luk 12:34

Will be ( estai ).

Last word in the sentence in Luke. Otherwise like Mat 6:21. See notes on 1Co 7:32-34 for similar principle.

Robertson: Luk 12:35

Be girded about ( estōsan periezōsmenai ).

Periphrastic perfect passive imperative third plural of the verb perizōnnumi or perizōnnuō (later form), an old verb, to gird around, to fasten the garments with a girdle. The long garments of the orientals made speed difficult. It was important to use the girdle before starting. Cf. Luk 17:8; Act 12:8.

Robertson: Luk 12:35

Burning ( kaiomenoi ).

Periphrastic present middle imperative, already burning and continuously burning. The same point of the Parable of the Ten Virgins (Mat 25:1-13) is found here in condensed form. This verse introduces the parable of the waiting servants (Luk 12:35-40).

Robertson: Luk 12:36

When he shall return from the marriage feast ( pote analusēi ek tōn gamōn ).

The interrogative conjunction pote and the deliberative aorist subjunctive retained in the indirect question. The verb analuō , very common Greek verb, but only twice in the N.T. (here and Phi 1:23). The figure is breaking up a camp or loosening the mooring of a ship, to depart. Perhaps here the figure is from the standpoint of the wedding feast (plural as used of a single wedding feast in Luk 14:8), departing from there. See note on Mat 22:2.

Robertson: Luk 12:36

When he cometh and knocketh ( elthontos kai krousantos ).

Genitive absolute of the aorist active participle without autou and in spite of autoi (dative) being used after anoixōsin (first aorist active subjunctive of anoigō ).||

Robertson: Luk 12:37

He shall gird himself ( perizōsetai ).

Direct future middle. Jesus did this (Joh 13:4), not out of gratitude, but to give the apostles an object lesson in humility. See the usual course in Luk 17:7-10 with also the direct middle (Luk 17:8) of perisōnnuō .

Robertson: Luk 12:38

And if ( k'an = kai + ean ).

Repeated. Elthēi and heurēi , both second aorist subjunctive with ean , condition of the third class, undetermined, but with prospect of being determined.

Robertson: Luk 12:38

Blessed ( makarioi ).

Beatitude here as in Luk 12:37.

Robertson: Luk 12:39

The thief ( ho kleptēs ).

The change here almost makes a new parable to illustrate the other, the parable of the housebreaking (Luk 12:39, Luk 12:40) to illustrate the parable of the waiting servants (Luk 12:35). This same language appears in Mat 24:43. "The Master returning from a wedding is replaced by a thief whose study it is to come to the house he means to plunder at an unexpected time"(Bruce). The parallel in Mat 24:43-51 with Luk 12:39-46 does not have the interruption by Peter.

Robertson: Luk 12:39

He would have watched ( egrēgorēsen an ).

Apodosis of second-class condition, determined as unfulfilled, made plain by use of an with aorist indicative which is not repeated with ouk aphēken (first aorist active indicative of aphiēmi , k aorist), though it is sometimes repeated (Mat 24:43).

Robertson: Luk 12:40

Be ye ( ginesthe ).

Present middle imperative, keep on becoming.

Robertson: Luk 12:40

Cometh ( erchetai ).

Futuristic present indicative. See Mat 24:43-51 for details in the comparison with Luke.

Robertson: Luk 12:41

Peter said ( Eipen de ho Petros ).

This whole paragraph from verse 22-40 had been addressed directly to the disciples. Hence it is not surprising to find Peter putting in a question. This incident confirms also the impression that Luke is giving actual historical data in the environment of these discourses. He is certain that the Twelve are meant, but he desires to know if others are included, for he had spoken to the multitude in Luk 12:13-21. Recall Mar 13:37. This interruption is somewhat like that on the Mount of Transfiguration (Luk 9:33) and is characteristic of Peter. Was it the magnificent promise in Luk 12:37 that stirred Peter’ s impulsiveness? It is certainly more than a literary device of Luke. Peter’ s question draws out a parabolic reply by Jesus (Luk 12:42).

Robertson: Luk 12:42

Who then ( tis ara ).

Jesus introduces this parable of the wise steward (Luk 12:42) by a rhetorical question that answers itself. Peter is this wise steward, each of the Twelve is, anyone is who acts thus.

Robertson: Luk 12:42

The faithful and wise steward ( ho pistos oikonomos ho phronimos ).

The faithful steward, the wise one. A steward is house manager (oikos , nemō , to manage). Each man is a steward in his own responsibilities.

Robertson: Luk 12:42

Household ( therapeias ).

Literally, service from therapeuō . medical service as in Luk 9:11, by metonymy household (a body of those domestics who serve).

Robertson: Luk 12:42

Their portion of food ( to sitometrion ).

Late word from sitometreō (Gen 47:12) for the Attic ton siton metreō , to measure the food, the rations. Here only in the N.T. or anywhere else till Deissmann ( Bible Studies , p. 158) found it in an Egyptian papyrus and then an inscription in Lycia ( Light from the Ancient East , p. 104).

Robertson: Luk 12:44

Over all ( epi pāsin ).

See Mat 24:47 for epi with locative in this sense. Usually with genitive as in Luk 12:42 and sometimes with accusative as in Luk 12:14.

Robertson: Luk 12:45

Shall say ( eipēi ).

Second aorist subjunctive, with ean , condition of the third class, undetermined, but with prospect of being determined.

Robertson: Luk 12:45

Delayeth ( chronizei ).

From chronos , time, spends time, lingers.

Robertson: Luk 12:45

Shall begin ( arxētai ).

First aorist middle subjunctive with ean and the same condition as eipēi , above.

Robertson: Luk 12:45

The menservants ( tous paidas )

and the maidservants (kai tas paidiskas ). Paidiskē is a diminutive of pais for a young female slave and occurs in the papyri, orginally just a damsel. Here pais can mean slave also though strictly just a boy.

Robertson: Luk 12:46

Shall cut him asunder ( dichotomēsei ).

An old and somewhat rare word from dichotomos and that from dicha and temnō , to cut, to cut in two. Used literally here. In the N.T. only here and Mat 24:51.

Robertson: Luk 12:46

With the unfaithful ( meta tōn apistōn ).

Not here "the unbelieving"though that is a common meaning of apistos (a privative and pistos , from peithō ), but the unreliable, the untrustworthy. Here Mat 24:51 has "with the hypocrites,"the same point. The parallel with Mat 24:43-51 ends here. Mat 24:51 adds the saying about the wailing and the gnashing of teeth. Clearly there Luke places the parable of the wise steward in this context while Matthew has it in the great eschatological discourse. Once again we must either think that Jesus repeated the parable or that one of the writers has misplaced it. Luke alone preserves what he gives in Luk 12:47, Luk 12:48.

Robertson: Luk 12:47

Which knew ( ho gnous ).

Articular participle (second aorist active, punctiliar and timeless). The one who knows. So as to mē hetoimasas ē poiēsas (does not make ready or do).

Robertson: Luk 12:47

Shall be beaten with many stripes ( darēsetai pollas ).

Second future passive of derō , to skin, to beat, to flay (see on Mat 21:35; Mar 12:3, Mar 12:5). The passive voice retains here the accusative pollas (supply plēgas , present in Luk 10:30). The same explanation applies to oligas in Luk 12:48.

Robertson: Luk 12:48

To whomsoever much is given ( panti de hōi edothē polu ).

Here is inverse attraction from hoi to panti (Robertson, Grammar , pp. 767f.). Note par' autou (from him) without any regard to panti .

Robertson: Luk 12:48

They commit ( parethento ).

Second aorist middle indicative, timeless or gnomic aorist. Note the impersonal plural after the passive voice just before.

Robertson: Luk 12:49

I came to cast fire ( Pur ēlthon balein ).

Suddenly Jesus lets the volcano in his own heart burst forth. The fire was already burning. "Christ came to set the world on fire, and the conflagration had already begun"(Plummer). The very passion in Christ’ s heart would set his friends on fire and his foes in opposition as we have just seen (Luk 11:53.). It is like the saying of Jesus that he came to bring not peace, but a sword, to bring cleavage among men (Mat 10:34-36).

Robertson: Luk 12:49

And what will I, if it is already kindled? ( kai ti thelō ei ēdē anēphthē̱ ).

It is not clear what this passage means. Probably ti is be taken in the sense of "how"(pōs ). How I wish. Then ei can be taken as equal to hoti . How I wish that it were already kindled. Anēphthē is first aorist passive of anaptō , to set fire to, to kindle, to make blaze. Probably Luke means the conflagration to come by his death on the Cross for he changes the figure and refers to that more plainly.

Robertson: Luk 12:50

I have a baptism ( baptisma de echō ).

Once again Jesus will call his baptism the baptism of blood and will challenge James and John to it (Mar 10:32.; Mat 20:22.). So here. "Having used the metaphor of fire, Christ now uses the metaphor of water. The one sets forth the result of his coming as it affects the world, the other as it affects himself. The world is lit up with flames and Christ is bathed in blood"(Plummer).

Robertson: Luk 12:50

And how I am straitened ( kai pōs sunechomai ).

See this same vivid verb sunechomai in Luk 8:37; Act 18:5; Phi 1:23 where Paul uses it of his desire for death just as Jesus does here. The urge of the Cross is upon Jesus at the moment of these words. We catch a glimpse of the tremendous passion in his soul that drove him on.

Robertson: Luk 12:50

Till it be accomplished ( heōs hotou telesthēi ).

First aorist passive subjunctive of teleō with heōs hotou (until which time), the common construction for the future with this conjunction.

Robertson: Luk 12:51

But rather division ( all' ē diamerismon ).

Peace at any price is not the purpose of Christ. It is a pity for family jars to come, but loyalty to Christ counts more than all else. These ringing words (Luk 12:51-53) occur in Mat 10:34-36 in the address to the Twelve for the Galilean tour. See discussion of details there. These family feuds are inevitable where only part cleave to Christ. In Matthew we have kata with the genitive whereas in Luke it is epi with the dative (and accusative once).

Robertson: Luk 12:54

To the multitudes also ( kai tois ochlois ).

After the strong and stirring words just before with flash and force Jesus turns finally in this series of discourses to the multitudes again as in Luk 12:15. There are similar sayings to these Luk 12:54-59 in Mat 16:1; Mat 5:25. There is a good deal of difference in phraseology whether that is due to difference of source or different use of the same source (Q or Logia) we do not know. Not all the old MSS. give Mat 16:2, Mat 16:3. In Matthew the Pharisees and Sadducees were asking for a sign from heaven as they often did. These signs of the weather, "a shower"(ombros , Luk 12:54) due to clouds in the west, "a hot wave"(kausōn , Luk 12:55) due to a south wind (noton ) blowing, "fair weather"(eudia , Mat 16:2) when the sky is red, are appealed to today. They have a more or less general application due to atmospheric and climatic conditions.

Robertson: Luk 12:56

To interpret this time ( ton kairon touton dokimazein ).

To test dokimazein as spiritual chemists. No wonder that Jesus here calls them "hypocrites"because of their blindness when looking at and hearing him. So it is today with those who are willfully blind to the steps of God among men. This ignorance of the signs of the times is colossal.

Robertson: Luk 12:57

Even of yourselves ( kai aph' heautōn ).

Without the presence and teaching of Jesus they had light enough to tell what is right (to dikaion ) and so without excuse as Paul argued in Romans 1-3.

Robertson: Luk 12:58

Give diligence to be quit of him ( dos ergasian apēllachthai ap' autou ).

Second aorist active imperative dos from didōmi . Apēllachthai , perfect passive infinitive of apallassō an old verb common, but only twice in the N.T. (here and Act 19:12). Used here in a legal sense and the tense emphasizes a state of completion, to be rid of him for good.

Robertson: Luk 12:58

Hale thee ( katasurēi ).

Drag down forcibly, old verb, only here in the N.T.

Robertson: Luk 12:58

To the officer ( tōi praktori ).

The doer, the proctor, the exactor of fines, the executor of punishment. Old word, only here in the N.T.

Robertson: Luk 12:59

Till thou have paid ( heōs apodōis ).

Second aorist active subjunctive of apodidōmi , to pay back in full.

Robertson: Luk 12:59

The last mite ( to eschaton lepton ).

From lepō , to peel off the bark. Very small brass coin, one-eighth of an ounce. In the N.T. only here and Luk 21:2; Mar 12:42 (the poor widow’ s mite) which see note.

Vincent: Luk 12:5

I will forewarn ( ὑποδείξω )

Rev., warn. See on warned, Luk 3:7.

Vincent: Luk 12:5

Hell

See on Mat 5:22.

Vincent: Luk 12:6

Sparrows

See on Mat 10:29.

Vincent: Luk 12:6

Fall

See on Mat 10:29.

Vincent: Luk 12:7

Confess me

Lit., " confess in me . " See on Mat 10:32.

Vincent: Luk 12:10

A word ( λόγον )

Distinguished from blaspheme, which follows. A word against the poor and humble Son of Man might, as Godet observes, have proceeded from a sincerely pious Jew, under the influence of his early education, which taught him to regard Jesus as an enthusiast or even as an impostor. The sin of the Jews was in rejecting and resisting the power of the Spirit of Pentecost. Pardon was offered them there for the sin of crucifying the Lord (see Act 2:38-40, and compare Act 3:17-19).

Vincent: Luk 12:11

Answer ( ἀπολογήσησθε )

See on 1Pe 3:15.

Vincent: Luk 12:14

Made ( κατέστησεν )

Appointed or constituted.

Vincent: Luk 12:15

Beware of ( φυλάσσεσθε ἀπὸ )

Lit., guard yourselves from.

Vincent: Luk 12:17

Bestow ( συνάξω )

Lit., gather together.

Vincent: Luk 12:18

Fruits ( γενήματα )

Some texts, however, read τὸν σῖτον , my corn. So Rev.

Vincent: Luk 12:19

Soul ( ψυχή )

See on Mar 12:30.

Vincent: Luk 12:19

Take thine ease

See on Mat 11:28.

Vincent: Luk 12:20

Fool ( ἄφρων )

Senseless. In Xenophon's " Memorabilia, " Socrates, addressing Aristodemus, says, " Which do you take to be the more worthy of admiration, those who make images without sense (ἀφρονά ) or motion, or those who make intelligent and active creations?" (1, iv., 4). Sometimes, also, in the sense of crazed, frantic, but never in New Testament.

Vincent: Luk 12:20

Is required ( ἀπαιτοῦσιν )

Lit., they require; i.e., the messengers of God. The indefiniteness is impressive.

Vincent: Luk 12:20

Whose shall those things be which thou hast provided?

The Greek order puts that first which was uppermost in the rich man's thought - his accumulations: " and the things which thou hast provided (Rev., prepared ) , whose shall they be?" God does not say, " the things which thou hast or possessest. " The whole question of the tenure of his property is opened for the rich man. He had said my fruits and my goods. Now his proprietorship is ignored. They are not his. Whose shall they be? He is to be dispossessed at once. Plato relates how Pluto complained to Zeus that the souls of the dead found their way to the wrong places, because the judged have their clothes on, and evil souls are clothed in fair bodies, so that the judges, who also have their clothes on and their souls veiled by their mortal part, are deceived. Zeus replies: " In the first place, I will deprive men of the foreknowledge of death which they now have. In the second place, they shall be entirely stripped before they are judged, for they shall be judged when they are dead; and the judge, too, shall be naked; that is to say, dead. He, with his naked soul, shall pierce into the other naked soul, and they shall die suddenly and be deprived of all their kindred, and leave their brave attire strewn upon the earth" (" Gorgias," 523).

Vincent: Luk 12:22

Take no thought

See on Mat 6:25.

Vincent: Luk 12:24

Consider

See on Mat 7:3.

Vincent: Luk 12:24

Storehouse ( ταμεῖον )

See on Luk 12:3.

Vincent: Luk 12:25

Stature ( ἡλικίαν )

The original meaning of the word is time of life, age . So, commonly, in classical Greek. See, also, Joh 9:21, Joh 9:23; Heb 11:11. The other meaning, stature, also occurs. Herodotus speaks of one who was of the same height (ἡλικιήν ) with another (3:16). But both the usage and the connection are in favor of the meaning age . A measure of time is sometimes represented by a measure of length, as in Psa 39:5; but, most of all, the addition of a cubit (a foot and a half) to one's stature would not be a small one, as the text implies ( that which is least ) , but a very large one. Moreover, Christ is speaking of food and clothing, the object of which is to foster and prolong life. Rev., age, in margin.

Vincent: Luk 12:27

How they grow

Some texts omit they grow, and read how they toil not, etc.

Vincent: Luk 12:27

Toil - spin ( κοπιᾷ - νήθει )

Some read, instead of toil, ὑφαίνει weave.

Vincent: Luk 12:28

Which is to-day in the field

Construe in the field with the grass; and render is absolutely: exists, lives. So Rev., the grass in the field which to-day is.

Vincent: Luk 12:28

Oven ( κλίβανον )

Strictly, a covered earthen vessel, wider at bottom than at top, in which bread was baked by putting hot embers round it. The regular oven or furnace is ἰπνός . Herodotus, speaking of the papyrus-plant (byblus) , the lower portion of which is used for food, says, " Such as wish to enjoy the by-blue in full perfection, bake it first in a closed vessel (ἐν κλιβάνῳ ) , heated to a glow" (ii., 92).

Vincent: Luk 12:28

And seek not what ye, etc

Ye is emphatic: " and ye, seek not what," etc.

Vincent: Luk 12:29

Be ye of doubtful mind ( μετεωρίζεσθε )

Only here in New Testament. The verb primarily means to raise to a height; buoy up, as with false hopes; and so to unsettle, or excite , or keep in fluctuation. Thus Thucydides says of the war between Athens and Sparta: " All Hellas was excited (μετέωρος ) by the coming conflict between the two chief cities" (ii., 8).

Vincent: Luk 12:33

Bags ( βαλλάντια )

From βάλλω , to throw. Something into which money and other things are cast. Rev., purses. See on Luk 10:4 :. Wyc., satchels.

Vincent: Luk 12:33

Moth

Compare Jam 5:2.

Vincent: Luk 12:36

Shall return ( ἀναλύσῃ )

The verb means, originally, to unloose: so of vessels, to unloose their moorings and go to sea. Of departing generally. This is its sense in the only other passage where it occurs, Phi 1:23, " having a desire to depart, or break up; the metaphor being drawn from breaking up an encampment." Compare departure (ἀναλύσεως ) , 2Ti 4:6. The rendering return is a kind of inference from this: when he shall leave the wedding and return.

Vincent: Luk 12:36

Wedding ( τῶν γάμων )

Properly, the marriage-feast. See on Mat 22:2.

Vincent: Luk 12:37

Watching

See on Mar 13:35.

Vincent: Luk 12:37

Gird himself

As a servant girding up his loose garments to wait on the table.

Vincent: Luk 12:37

Serve

See on minister, Mat 20:26.

Vincent: Luk 12:38

Second watch

See on Mar 13:35.

Vincent: Luk 12:39

What hour ( ποίᾳ ὥρᾳ )

See on Mat 24:42.

Vincent: Luk 12:39

Would come

Lit., cometh. See on Mat 24:43.

Vincent: Luk 12:39

Broken through

See on Mat 6:19.

Vincent: Luk 12:42

That faithful and wise steward

Lit., that faithful steward, the wise man.

Vincent: Luk 12:42

Household ( θεραπείας )

From its original meaning of waiting on, attendance (Luk 9:11), it comes to mean the retinue of attendants; the body of household servants.

Vincent: Luk 12:42

Portion of meat ( σιτομέτριον )

Lit., measure of food.

Vincent: Luk 12:42

In due season

At the appointed time for distributing rations. See on Mat 24:45.

Vincent: Luk 12:45

Delayeth

The emphatic word, since the thought of the lord's delay and of the postponement of the reckoning is uppermost in the servant's thought.

Vincent: Luk 12:46

Unbelievers ( ἀπίστων )

Much better as Rev., the unfaithful; for it is of fidelity, not of faith, that Christ is speaking. Wyc., unfaithful men.

Vincent: Luk 12:48

Stripes

See on Luk 10:30.

Vincent: Luk 12:48

Commit

See on set before, Luk 9:16.

Vincent: Luk 12:49

Fire

A spiritual impulse which shall result in the divisions described in the following verses.

Vincent: Luk 12:50

Am I straitened

See on Luk 4:38, and compare 2Co 5:14; Phi 1:23. Wyc., constrained.

Vincent: Luk 12:53

The father shall be divided, etc

But the verb is in the plural. Rightly, as Rev., " They shall be divided, the father against the son," etc.

Vincent: Luk 12:53

Daughter-in-law

See on Mat 10:35.

Vincent: Luk 12:54

A cloud

With the definite article, the cloud, which you so often see.

Vincent: Luk 12:54

There cometh a shower

Or, a shower is coming. See on Jam 5:7.

Vincent: Luk 12:54

It is ( γίνεται )

Better, as Rev., it cometh to pass.

Vincent: Luk 12:55

Heat ( καύσων )

See on Jam 1:11; and Mat 20:12.

Vincent: Luk 12:55

Discern ( δοκιμάζειν )

See on trial and tried, 1Pe 1:7. It means here test or prove . You can test and prove the weather by your signs; but you cannot apply the proof which lies in the signs of the times. Rev., interpret, gives the idea. Wyc., prove .

Vincent: Luk 12:57

Of yourselves

In the exercise of your ordinary habits of observation which you apply to the heavens.

Vincent: Luk 12:58

When thou goest ( ὡς γὰρ ὑπάγεις )

The A. V. does not translate γὰρ , for. Rev., correctly, for as thou art going. Their own judgment should show them the necessity of repentance toward God; and this duty is urged under the figure of a debtor who meets his creditor in the way, and whose best policy it is to make terms on the spot.

Vincent: Luk 12:58

As thou art in the way

Emphatic, standing first in the Greek order: " On the way give diligence."

Vincent: Luk 12:58

Hale ( κατασύρῃ )

Drag. Compare haul. Only here in New Testament.

Vincent: Luk 12:58

Officer ( κράκτορι )

From πράσσω , to effect or accomplish ; to bring things to an issue, and hence to exact. The name praktor was given at Athens to an officer charged with the collection of taxes; hence an exactor, as Rev., in margin. Only here in New Testament.

Vincent: Luk 12:58

Mite ( λεπτὸν )

See on Mar 12:42.

Wesley: Luk 12:5

Even to his peculiar friends, Christ gives this direction. Therefore the fearing of God as having power to cast into hell, is to be pressed even on true believers.

Wesley: Luk 12:6

But trust as well as fear him.

Wesley: Luk 12:7

Mat 10:30.

Wesley: Luk 12:8

If you avoid all hypocrisy, and openly avow my Gospel: The Son of man shall confess you - before the angels - At the last day. Mar 8:38; Luk 9:26.

Wesley: Luk 12:10

As if he had said, Yet the denying me in some degree, may, upon true repentance, be forgiven; but if it rise so high as that of the blasphemy against the Holy Ghost, it shall never be forgiven, neither is there place for repentance. Mat 12:31; Mar 3:28.

Wesley: Luk 12:11

Be not solicitous about the matter or manner of your defence; nor how to express yourselves. Mat 10:19; Luk 21:12.

Wesley: Luk 12:14

In worldly things. His kingdom is not of this world.

Wesley: Luk 12:15

Perhaps to the two brothers, and through them to the people.

Wesley: Luk 12:15

That is, the comfort or happiness of it.

Wesley: Luk 12:17

The very language of want! Do? Why, lay up treasure in heaven.

Wesley: Luk 12:20

To think of satisfying thy soul with earthly goods! To depend on living many years! Yea, one day! They - The messengers of death, commissioned by God, require thy soul of thee!

Wesley: Luk 12:21

Namely, in faith, and love, and good works.

Wesley: Luk 12:22

Mat 6:25.

Wesley: Luk 12:25

It seems, to add one cubit to a thing (which is the phrase in the original) was a kind of proverbial expression for making the least addition to it.

Wesley: Luk 12:28

The Greek word means all sorts of herbs and flowers.

Wesley: Luk 12:29

The word in the original signifies, any speculations or musings in which the mind fluctuates, or is suspended (like meteors in the air) in an uneasy hesitation.

Wesley: Luk 12:32

How much more food and raiment? And since ye have such an inheritance, regard not your earthly possessions.

Wesley: Luk 12:33

This is a direction, not given to all the multitude: (much less is it a standing rule for all Christians:) neither to the apostles; for they had nothing to sell, having left all before: but to his other disciples, (mentioned Luk 12:22, and Act 1:15,) especially to the seventy, that they might be free from all worldly entanglements. Mat 6:19.

Wesley: Luk 12:35

An allusion to the long garments, worn by the eastern nations, which they girded or tucked up about their loins, when they journeyed or were employed in any labour: as also to the lights that servants used to carry at weddings, which were generally in the night.

Wesley: Luk 12:37

The meaning is, he will show them his love, in the most condescending and tender manner.

Wesley: Luk 12:38

The Jews frequently divided the night into three watches, to which our Lord seems here to allude.

Wesley: Luk 12:41

Apostles and disciples: Or to all - The people? Does it concern us alone? Or all men?

Wesley: Luk 12:42

Our Lord's answer manifestly implies, that he had spoken this parable primarily (though not wholly) to the ministers of his word: Whom his lord shall make ruler over his household - For his wisdom and faithfulness.

Wesley: Luk 12:43

God himself pronounces him wise, faithful, happy! Yet we see, he might fall from all, and perish for ever.

Wesley: Luk 12:46

His everlasting portion, with the unfaithful - As faithful as he was once, God himself being the Judge!

Wesley: Luk 12:47

And his having much knowledge will increase, not lessen, his punishment.

Wesley: Luk 12:49

To spread the fire of heavenly love over all the earth.

Wesley: Luk 12:50

I must suffer first, before I can set up my kingdom. And how I long to fight my way through all!

Wesley: Luk 12:51

That universal peace will be the immediate effect of my coming? Not so, but quite the contrary. Mat 10:34.

Wesley: Luk 12:52

There being an irreconcilable enmity between the Spirit of Christ and the spirit of the world.

Wesley: Luk 12:53

For those who reject me will be implacable toward their very nearest relations who receive me. At this day also is this scripture fulfilled. Now likewise there is no concord between Christ and Belial.

Wesley: Luk 12:54

In the preceding verses he speaks only to his disciples.

Wesley: Luk 12:54

In Judea, the west wind, blowing from the sea, usually brought rain: the south wind, blowing from the deserts of Arabia, occasioned sultry heat. Mat 16:2.

Wesley: Luk 12:56

Of the Messiah's coming, distinguishable by so many surer signs.

Wesley: Luk 12:57

Why do ye not discern and acknowledge the intrinsic excellence of my doctrine?

Wesley: Luk 12:58

As if he had said, And ye have not a moment to lose. For the executioners of God's vengeance are at hand. And when he hath once delivered you over to them, ye are undone for ever. Mat 5:25.

Wesley: Luk 12:59

was about the third part of a farthing sterling.

JFB: Luk 12:4-5

You will say, That may cost us our life. Be it so; but, "My friends, there their power ends." He calls them "my friends" here, not in any loose sense, but, as we think, from the feeling He then had that in this "killing of the body" He and they were going to be affectingly one with each other.

JFB: Luk 12:5

How striking the repetition here! Only the one fear would effectually expel the other.

JFB: Luk 12:5

Learn here--(1) To play false with one's convictions to save one's life, may fail of its end after all, for God can inflict a violent death in some other and equally formidable way. (2) There is a hell, it seems, for the body as well as the soul; consequently, sufferings adapted to the one as well as the other. (3) Fear of hell is a divinely authorized and needed motive of action even to Christ's "friends." (4) As Christ's meekness and gentleness were not compromised by such harsh notes as these, so those servants of Christ lack their Master's spirit who soften down all such language to please ears "polite." (See on Mar 9:43-48).

JFB: Luk 12:6-7

In Mat 10:29 it is "two for one farthing"; so if one took two farthings' worth, he got one in addition--of such small value were they.

JFB: Luk 12:6-7

Not "than millions of sparrows"; the charm and power of our Lord's teaching is very much in this simplicity.

JFB: Luk 12:8-9

The point lies in doing it "before men," because one has to do it "despising the shame." But when done, the Lord holds Himself bound to repay it in kind by confessing such "before the angels of God." For the rest, see on Luk 9:26.

JFB: Luk 12:10

(See on Mat 12:31-32).

JFB: Luk 12:13

That is, "Great Preacher of righteousness, help; there is need of Thee in this rapacious world; here am I the victim of injustice, and that from my own brother, who withholds from me my rightful share of the inheritance that has fallen to us." In this most inopportune intrusion upon the solemnities of our Lord's teaching, there is a mixture of the absurd and the irreverent, the one, however, occasioning the other. The man had not the least idea that his case was not of as urgent a nature, and as worthy the attention of our Lord, as anything else He could deal with.

JFB: Luk 12:14

Contrast this style of address with "my friends," (Luk 12:4).

JFB: Luk 12:14

A question literally repudiating the office which Moses assumed (Exo 2:14). The influence of religious teachers in the external relations of life has ever been immense, when only the INDIRECT effect of their teaching; but whenever they intermeddle DIRECTLY with secular and political matters, the spell of that influence is broken.

JFB: Luk 12:15

The multitude around Him (Luk 12:1).

JFB: Luk 12:15

The best copies have "all," that is, "every kind of covetousness"; because as this was one of the more plausible forms of it, so He would strike at once at the root of the evil.

JFB: Luk 12:15

A singularly weighty maxim, and not less so because its meaning and its truth are equally evident.

JFB: Luk 12:16-19

Why is this man called a "fool?" (Luk 12:20) (1) Because he deemed a life of secure and abundant earthly enjoyment the summit of human felicity. (2) Because, possessing the means of this, through prosperity in his calling, he flattered himself that he had a long lease of such enjoyment, and nothing to do but give himself up to it. Nothing else is laid to his charge.

JFB: Luk 12:20-21

This sudden cutting short of his career is designed to express not only the folly of building securely upon the future, but of throwing one's whole soul into what may at any moment be gone. "Thy soul shall be required of thee" is put in opposition to his own treatment of it, "I will say to my soul, Soul," &c.

JFB: Luk 12:20-21

Compare Psa 39:6, "He heapeth up riches and knoweth not who shall gather them."

JFB: Luk 12:21

Such is a picture of his folly here, and of its awful issue.

JFB: Luk 12:21

Lives to amass and enjoy riches which terminate on self, but as to the riches of God's favor, which is life (Psa 30:5), of "precious" faith (2Pe 1:1; Jam 2:5), of good works (1Ti 6:18), of wisdom which is better than rubies (Pro 8:11) --lives and dies a beggar!|| 25482||1||10||0||(See on Mat 6:25-33).

JFB: Luk 12:25-26

Corroding solicitude will not bring you the least of the things ye fret about, though it may double the evil of wanting them. And if not the least, why vex yourselves about things of more consequence?

JFB: Luk 12:29

Unsettled mind; put off your balance.

JFB: Luk 12:32

How sublime and touching a contrast between this tender and pitying appellation, "Little flock" (in the original a double diminutive, which in German can be expressed, but not in English)--and the "good pleasure" of the Father to give them the Kingdom; the one recalling the insignificance and helplessness of that then literal handful of disciples, the other holding up to their view the eternal love that encircled them, the everlasting arms that were underneath them, and the high inheritance awaiting them!--"the kingdom"; grand word; then why not "bread" (Luk 12:31 [BENGEL]). Well might He say, "Fear not!"

JFB: Luk 12:33-34

This is but a more vivid expression of Mat 6:19-21 (see on Mat 6:19-21).

JFB: Luk 12:35-40

To fasten up the long outer garment, always done before travel and work (2Ki 4:29; Act 12:8). The meaning is, Be in readiness.

JFB: Luk 12:35-40

(See on Mat 25:1).

JFB: Luk 12:36

Not come to it, as in the parable of the virgins. Both have their spiritual significance; but preparedness for Christ's coming is the prominent idea.

JFB: Luk 12:37

"a promise the most august of all: Thus will the Bridegroom entertain his friends (nay, servants) on the solemn Nuptial Day" [BENGEL].

JFB: Luk 12:38

To find them ready to receive Him at any hour of day or night, when one might least of all expect Him, is peculiarly blessed. A servant may be truly faithful, even though taken so far unawares that he has not everything in such order and readiness for his master's return as he thinks is due to him, and both could and would have had if he had had notice of the time of his coming, and so may not be willing to open to him "immediately," but fly to preparation, and let his master knock again ere he admit him, and even then not with full joy. A too common case this with Christians. But if the servant have himself and all under his charge in such a state that at any hour when his master knocks, he can open to him "immediately," and hail his "return"--that is the most enviable, "blessed" servant of all.

JFB: Luk 12:41-48

Us the Twelve, or all this vast audience?

JFB: Luk 12:42

Answering the question indirectly by another question, from which they were left to gather what it would be:--To you certainly in the first instance, representing the "stewards" of the "household" I am about to collect, but generally to all "servants" in My house.

JFB: Luk 12:42

Fidelity is the first requisite in a servant, wisdom (discretion and judgment in the exercise of his functions), the next.

JFB: Luk 12:42

House steward, whose it was to distribute to the servants their allotted portion of food.

JFB: Luk 12:42

Will deem fit to be made.

JFB: Luk 12:44

Will advance him to the highest post, referring to the world to come. (See Mat 25:21, Mat 25:23).

JFB: Luk 12:45

In the confidence that his Lord's return will not be speedy, he throws off the role of servant and plays the master, maltreating those faithful servants who refuse to join him, seizing on and revelling in the fulness of his master's board; intending, when he has got his fill, to resume the mask of fidelity ere his master appear.

JFB: Luk 12:46

A punishment not unknown in the East; compare Heb 11:37, "sawn asunder" (1Sa 15:33; Dan 2:5).

JFB: Luk 12:46

The unfaithful, those unworthy of trust (Mat 24:51), "the hypocrites," falsely calling themselves "servants."

JFB: Luk 12:48

That is knew but partially; for some knowledge is presupposed both in the name "servant" of Christ, and his being liable to punishment at all.

JFB: Luk 12:48

Degrees of future punishment proportioned to the knowledge sinned against. Even heathens are not without knowledge enough for future judgment; but the reference here is not to such. It is a solemn truth, and though general, like all other revelations of the future world, discloses a tangible and momentous principle in its awards.

JFB: Luk 12:49-53

Cast.

JFB: Luk 12:49-53

"the higher spiritual element of life which Jesus came to introduce into this earth (compare Mat 3:11), with reference to its mighty effects in quickening all that is akin to it and destroying all that is opposed. To cause this element of life to take up its abode on earth, and wholly to pervade human hearts with its warmth, was the lofty destiny of the Redeemer" [OLSHAUSEN: so CALVIN, STIER, ALFORD, &c.].

JFB: Luk 12:49-53

An obscure expression, uttered under deep and half-smothered emotion. In its general import all are agreed; but the nearest to the precise meaning seems to be, "And what should I have to desire if it were once already kindled?" [BENGEL and BLOOMFIELD].

JFB: Luk 12:50

Clearly, His own bloody baptism, first to take place.

JFB: Luk 12:50

Not, "how do I long for its accomplishment," as many understand it, thus making it but a repetition of Luk 12:49; but "what a pressure of spirit is upon Me."

JFB: Luk 12:50

Till it be over. Before a promiscuous audience, such obscure language was fit on a theme like this; but oh, what surges of mysterious emotion in the view of what was now so near at hand does it reveal!

JFB: Luk 12:51

The reverse of peace, in the first instance. (See on Mat 10:34-36.) The connection of all this with the foregoing warnings about hypocrisy, covetousness, and watchfulness, is deeply solemn: "My conflict hasten apace; Mine over, yours begins; and then, let the servants tread in their Master's steps, uttering their testimony entire and fearless, neither loving nor dreading the world, anticipating awful wrenches of the dearest ties in life, but looking forward, as I do, to the completion of their testimony, when, reaching the haven after the tempest, they shall enter into the joy of their Lord."

JFB: Luk 12:54

"the multitude," a word of special warning to the thoughtless crowd, before dismissing them. (See on Mat 16:2-3).

JFB: Luk 12:56

Unable to perceive what a critical period that was for the Jewish Church.

JFB: Luk 12:57

They might say, To do this requires more knowledge of Scripture and providence than we possess; but He sends them to their own conscience, as enough to show them who He was, and win them to immediate discipleship.

JFB: Luk 12:58

(See on Mat 5:25-26). The urgency of the case with them, and the necessity, for their own safety, of immediate decision, was the object of these striking words.

Clarke: Luk 12:5

Fear him - Even the friends of God are commanded to fear God, as a being who has authority to send both body and soul into hell. Therefore it is proper even for the most holy persons to maintain a fear of God, as the punisher of all unrighteousness. A man has but one life to lose, and one soul to save; and it is madness to sacrifice the salvation of the soul to the preservation of the life.

Clarke: Luk 12:6

Are not five sparrows sold for two farthings? - See this explained on Mat 10:29 (note), from which place we learn that two sparrows were sold for one farthing, and here; that five were sold for two farthings: thus we find a certain proportion - for one farthing you could get but two, while for two farthings you could get five.

Clarke: Luk 12:7

Fear not therefore - Want of faith in the providence and goodness of God is the source of all human inquietudes and fears. He has undertaken to save and defend those to the uttermost who trust in him. His wisdom cannot be surprised, his power cannot be forced, his love cannot forget itself. Man distrusts God, and fears that he is forgotten by him, because he judges of God by himself; and he knows that he is apt to forget his Maker, and be unfaithful to him. See on Mat 10:29-31 (note).

Clarke: Luk 12:8

Shall confess - See on Mat 10:32, Mat 10:33 (note).

Clarke: Luk 12:10

Him that blasphemeth - See the sin against the Holy Ghost explained, Mat 12:32 (note).

Clarke: Luk 12:11

Unto magistrates and powers - See Mat 10:17-20

Clarke: Luk 12:11

Take ye no thought - See Mat 6:25; Mat 10:19.

Clarke: Luk 12:13

Speak to my brother, that he divide - Among the Jews, the children had the inheritance of their fathers divided among them; the eldest had a double portion, but all the rest had equal parts. It is likely the person complained of in the text was the elder brother; and he wished to keep the whole to himself - a case which is far from being uncommon. The spirit of covetousness cancels all bonds and obligations, makes wrong right, and cares nothing for father or brother.

Clarke: Luk 12:14

A judge - Without some judgment given in the case, no division could be made; therefore Jesus added the word judge. Pearce. A minister of Christ ought not to concern himself with secular affairs, any farther than charity and the order of discipline require it. Our Lord could have decided this difference in a moment; but the example of a perfect disengagement from worldly things was more necessary for the ministers of his Church than that of a charity applying itself to temporal concerns. He who preaches salvation to all should never make himself a party man; otherwise he loses the confidence, and consequently the opportunity of doing good to the party against whom he decides. Better to leave all these things to the civil magistrate, unless where a lawsuit may be prevented, and the matter decided to the satisfaction or acquiescence of both parties.

Clarke: Luk 12:15

Beware of covetousness - Or rather, Beware of all inordinate desires. I add πασης, all, on the authority of ABDKLM-Q, twenty-three others, both the Syriac, all the Persic, all the Arabic, Coptic, Ethiopic, Armenian, Vulgate, all the Itala, and several of the primitive fathers

Inordinate desires. Πλεονεξιας, from πλειον, more, and εχειν, to have; the desire to have more and more, let a person possess whatever he may. Such a disposition of mind is never satisfied; for, as soon as one object is gained, the heart goes out after another

Clarke: Luk 12:15

Consisteth not in the abundance - That is, dependeth not on the abundance. It is not superfluities that support man’ s life, but necessaries. What is necessary, God gives liberally; what is superfluous, he has not promised. Nor can a man’ s life be preserved by the abundance of his possessions: to prove this he spoke the following parable.

Clarke: Luk 12:16

The ground of a certain rich man, etc. - He had generally what is called good luck in his farm, and this was a remarkably plentiful year.

Clarke: Luk 12:17

He thought within himself - Began to be puzzled in consequence of the increase of his goods. Riches, though ever so well acquired, produce nothing but vexation and embarrassment.

Clarke: Luk 12:18

I will pull down, etc. - The rich are full of designs concerning this life, but in general take no thought about eternity till the time that their goods and their lives are both taken away.

Clarke: Luk 12:19

Soul, thou hast much goods - Great possessions are generally accompanied with pride, idleness, and luxury; and these are the greatest enemies to salvation. Moderate poverty, as one justly observes, is a great talent in order to salvation; but it is one which nobody desires

Clarke: Luk 12:19

Take thine ease, eat, drink, and be merry - This was exactly the creed of the ancient Atheists and Epicureans. Ede, bibe, lude; post mortem nulla voluptas . What a wretched portion for an immortal spirit! and yet those who know not God have no other, and many of them not even this.

Clarke: Luk 12:20

Thou fool! - To imagine that a man’ s comfort and peace can depend upon temporal things; or to suppose that these can satisfy the wishes of an immortal spirit

Clarke: Luk 12:20

This night - How awful was this saying! He had just made the necessary arrangements for the gratification of his sensual appetites; and, in the very night in which he had finally settled all his plans, his soul was called into the eternal world! What a dreadful awakening of a soul, long asleep in sin! He is now hurried into the presence of his Maker; none of his worldly goods can accompany him, and he has not a particle of heavenly treasure! There is a passage much like this in the book of Ecclesiasticus, 11:18, 19. There is that waxeth rich by his wariness and pinching, and this is the portion of his reward: Whereas he saith, I have found rest, and now will eat continually of my goods; and yet he knoweth not what time shall come upon him; and that he must leave those things to others, and die. We may easily see whence the above is borrowed.

Clarke: Luk 12:21

So is he - That is, thus will it be. This is not an individual case; all who make this life their portion, and who are destitute of the peace and salvation of God, shall, sooner or later, be surprised in the same way

Clarke: Luk 12:21

Layeth up treasure for himself - This is the essential characteristic of a covetous man: he desires riches; he gets them; he lays them up, not for the necessary uses to which they might be devoted, but for himself; to please himself, and to gratify his avaricious soul. Such a person is commonly called a miser, i.e. literally, a wretched, miserable man.

Clarke: Luk 12:22

Take no thought - Be not anxiously careful. See on Mat 6:25 (note).

Clarke: Luk 12:25

To his stature one cubit? - See on Mat 6:27 (note).

Clarke: Luk 12:28

Into the oven - See the note on Mat 6:30.

Clarke: Luk 12:29

Neither be ye of doubtful mind - Or, in anxious suspense, μη μετεωριζεσθε . Raphelius gives several examples to prove that the meaning of the word is, to have the mind agitated with useless thoughts, and vain imaginations concerning food, raiment, and riches, accompanied with perpetual uncertainty.

Clarke: Luk 12:30

The nations of the world seek after - Or, earnestly seek, επιζητει from επι above, over, and ζητεω, I seek; to seek one thing after another, to be continually and eagerly coveting. This is the employment of the nations of this world, utterly regardless of God and eternity! It is the essence of heathenism to live only for this life; and it is the property of Christianity to lead men to live here in reference to another and better world. Reader! how art thou living

Dr. Lightfoot observes on this place, that κοσμος, the world, and αιων, world or age, have a meaning in the sacred writings which they have not in profane authors. Αιων has relation to the Jewish ages, and κοσμος to the ages that are not Jewish: hence, by συντελεια του αιωνος, Mat 24:3, is meant the end of the Jewish age or world: and προ χρονων αιωνιων, Tit 1:2, means before the Jewish world began; and hence it is that the term world is very often, in the New Testament, to be understood only of the Gentiles.

Clarke: Luk 12:32

Fear not, little flock - Or, very little flock, το μικρον ποιμνιον . This is what some term a double diminutive, and, literally translated, is, little little flock. Though this refers solely to the apostles and first believers, of whom it was literally true, yet we may say that the number of genuine believers has been, and is still, small, in comparison of heathens and false Christians

Clarke: Luk 12:32

It is your Father’ s good pleasure - Ευδοκησεν, It hath pleased, etc., though this tense joined with an infinitive has often the force of the present. Our Lord intimated, God has already given you that kingdom which consists in righteousness, peace, and joy in the Holy Ghost, and has undertaken to protect and save you to the uttermost; therefore, fear not; the smallness of your number cannot hurt you, for omnipotence itself has undertaken your cause.

Clarke: Luk 12:33

Sell that ye have - Dispose of your goods. Be not like the foolish man already mentioned, who laid up the produce of his fields, without permitting the poor to partake of God’ s bounty: turn the fruits of your fields (which are beyond what you need for your own support) into money, and give it in alms; and the treasure thus laid out, shall be as laid up for yourselves and families in heaven. This purse shall not grow old, and this treasure shill not decay. Ye shall by and by find both the place where you laid up the treasure, and the treasure itself in the place; for he who hath pity on the poor lendeth unto the Lord; and he may rest assured, that whatever, for Christ’ s sake, he thus lays out, it will be paid him again.

Clarke: Luk 12:34

Where your treasure is - Men fix their hearts on their treasures, and often resort to the place where they have deposited them, to see that all is safe and secure. Let God be the treasure of your soul, and let your heart go frequently to the place where his honor dwelleth. There is a curious parallel passage to this in Plautus, quoted by Bishop Pearce on Mat 6:21. Nam ego sum hic; animus domi est, sc. cum argento meo . "I am here; but my heart is at home, i.e. with my money."

Clarke: Luk 12:35

Let your loins - Be active, diligent, determined ready; let all hinderances be removed out of the way; and let the candle of the Lord be always found burning brightly in your hand. See on Luk 12:37 (note).

Clarke: Luk 12:36

That wait for their lord - See the notes on Mat 25:1 (note), etc

Clarke: Luk 12:36

The wedding - How the Jewish weddings were celebrated, see in the notes on Mat 8:12 (note); Mat 22:11 (note).

Clarke: Luk 12:37

He shall gird himself - Alluding to the long garments which were worn in the eastern countries; and which, in travelling and serving, were tucked up in their belts. That those among the Romans who waited on the company at table were girded, and had their clothes tucked up, appears from what Horace says, Sat. b. vi. l. 107: Veluti Succinctus cursitat Hospes , He runs about like a girded waiter. The host himself often performed this office. And ibid. viii. 10: Puer alle cinctus : and that the same custom prevailed among the Jews appears from Joh 13:4, Joh 13:5, and Luk 17:8. From this verse we may gather likewise, that it was the custom of those days, as it was, not long since, among us, for the bridegroom, at the wedding supper, to wait as a servant upon the company. See Bishop Pearce.

Clarke: Luk 12:38

If he shall come in the second watch - See the note on Mat 14:25.

Clarke: Luk 12:40

Be ye therefore ready also - It is pretty evident that what is related here, from Luk 12:35 to Luk 12:49, was spoken by our Lord at another time. See Mat 24:42 (note), etc., and the notes there.

Clarke: Luk 12:42

Faithful and wise steward - See on Mat 24:45 (note); where the several parts of the steward’ s office are mentioned and explained. Those appear to have been stewards among the Jews, whose business it was to provide all the members of a family, not only with food, but with raiment.

Clarke: Luk 12:45

Begin to beat, etc. - See the different parts of this bad minister’ s conduct pointed out on Mat 24:48, Mat 24:49 (note).

Clarke: Luk 12:46

With the unbelievers - Or, rather, the unfaithful; των σπιϚων . Persons who had the light and knowledge of God’ s word, but made an improper use of the privileges they received. The persons mentioned here differ widely from unbelievers or infidels, viz. those who were in a state of heathenism, because they had not the revelation of the Most High: the latter knew not the will of God, Luk 12:48, and, though they acted against it, did not do it in obstinacy; the former knew that will, and daringly opposed it. They were unfaithful, and therefore heavily punished.

Clarke: Luk 12:47

Shall be beaten with many stripes - Criminals among the Jews could not be beaten with more than forty stripes; and as this was the sum of the severity to which a whipping could extend, it may be all that our Lord here means. But, in some cases, a man was adjudged to receive fourscore stripes! How could this be, when the law had decreed only forty? Answer: By doubling the crime. He received forty for each crime; if he were guilty of two offenses, he might receive fourscore. See Lightfoot.

Clarke: Luk 12:48

Shall be beaten with few - For petty offenses the Jews in many cases inflicted so few as four, five, and six stripes. See examples in Lightfoot

From this and the preceding verse we find that it is a crime to be ignorant of God’ s will; because to every one God has given less or more of the means of instruction. Those who have had much light, or the opportunity of receiving much, and have not improved it to their own salvation, and the good of others, shall have punishment proportioned to the light they have abused. On the other hand, those who have had little light, and few means of improvement, shall have few stripes, shall be punished only for the abuse of the knowledge they possessed. See at the end of the chapter.

Clarke: Luk 12:49

I am come to send fire - See this subject largely explained on Mat 10:34 (note), etc. From the connection in which these words stand, both in this place and in Matthew, it appears as if our Lord intended by the word fire, not only the consuming influence of the Roman sword, but also the influence of his own Spirit in the destruction of sin. In both these senses this fire was already kindled: as yet, however, it appeared but as a spark, but was soon to break out into an all-consuming flame.

Clarke: Luk 12:50

But I have a baptism - The fire, though already kindled, cannot burn up till after the Jews have put me to death: then the Roman sword shall come, and the Spirit of judgment, burning, and purification shall be poured out.

Clarke: Luk 12:51

To give peace - See Mat 10:34.

Clarke: Luk 12:52

Five in one house divided - See on Mat 10:35, Mat 10:36 (note).

Clarke: Luk 12:54

A cloud rise - See on Mat 16:2, Mat 16:3 (note).

Clarke: Luk 12:56

This time? - Can ye not discover from the writings of the prophets, and from the events which now take place, that this is the time of the Messiah, and that I am the very person foretold by them?

Clarke: Luk 12:57

And why - judge ye - Even without the express declarations of the prophets, ye might, from what ye see and hear yourselves, discern that God has now visited his people in such a manner as he never did before.

Clarke: Luk 12:58

When thou goest with thine adversary - This and the next verse are a part of our Lord’ s sermon upon the mount. See them explained Mat 5:25, Mat 5:26 (note). St. Luke is very particular in collecting and relating every word and action of our blessed Lord, but seldom gives them in the order of time in which they were spoken or done. See the Preface to this Gospel

Clarke: Luk 12:58

Give diligence - Δος εργασιαν, Give labor, do every thing in thy power to get free before a suit commences

Clarke: Luk 12:58

The officer - Πρακτωρ properly signifies such an officer as was appointed to levy the fines imposed by the law for a violation of any of its precepts. See Kypke.

Clarke: Luk 12:59

Till thou hast paid the very last mite - And when can this be, if we understand the text spiritually? Can weeping, wailing, and gnashing of teeth, pay to Divine justice the debt a sinner has contracted? This is impossible: let him who readeth understand

The subject of the 47th and 48th verses has been greatly misunderstood, and has been used in a very dangerous manner. Many have thought that their ignorance of Divine things would be a sufficient excuse for their crimes; and, that they might have but few stripes, they voluntarily continued in ignorance. But such persons should know that God will judge them for the knowledge they might have received, but refused to acquire. No criminal is excused because he has been ignorant of the laws of his country, and so transgressed them, when it can be proved that those very laws have been published throughout the land. Much knowledge is a dangerous thing if it be not improved; as this will greatly aggravate the condemnation of its possessor. Nor will it avail a person, in the land of light and information, to be ignorant, as he shall be judged for what he might have known; and, perhaps, in this case, the punishment of this voluntarily ignorant man will be even greater than that of the more enlightened; because his crimes are aggravated by this consideration, that he refused to have the light, that he might neither be obliged to walk in the light, nor account for the possession of it. So we find that the plea of ignorance is a mere refuge of lies, and none can plead it who has the book of God within his reach, and lives in a country blessed with the preaching of the Gospel of Jesus Christ.

Calvin: Luk 12:5

Luk 12:5.Yea, I say to you, Fear Him This is an emphatic, ⁵⁹⁶ repetition of the statement. Christ must be viewed as saying, that when we give way to the dread of men, we pay no respect to God; and that if on the contrary we fear God, we have an easy victory in our hands, so that no efforts of men will draw us aside from our duty. The experience of every age shows the great necessity of this exhortation to the ministers of Christ, and likewise to all believers in general: for there never was a period when men did not rise furiously against God, and endeavor to overwhelm the Gospel. ⁵⁹⁷ All are not armed indeed with equal power to hold out to believers the dread of death, but the greater number are animated by that savage ferocity, which discovers itself as soon as an opportunity occurs. Frequently, too, Satan brings forward giants, in whose presence the servants of Christ would fall down lifeless, were it not that this doctrine fortifies them to maintain unshaken perseverance.

The two clauses being very closely related to each other, it is an incorrect view which some unskilful persons take, by reading separately this clause, Fear them not For Christ, (as we have already said,) in order to cure that wicked fear of men, which draws us aside from the right path contrasts with it a devout and holy fear of God: otherwise the consequence would not follow that, if we fear God, who is the Lord of body and soul, we have no reason to fear men, whose power goes no farther than the body. With regard to the statement that men have power to kill the body, Christ made it by way of concession. God allows wicked men to enjoy such a degree of liberty, that they are swelled with confidence in their own power, imagine that they may attempt any thing, and even succeed in terrifying weak minds, as if they could do whatever they pleased. Now the proud imaginations of wicked men, as if the life of the godly were placed at their disposal, is utterly unfounded: for God keeps them within limits, and restrains, whenever it pleases him, the cruelty and violence of their attacks. And yet they are said to have power to kill by his permission, for he often permits them to indulge their cruel rage. Besides, our Lord’s discourse consists of two parts. First, in order to instruct us to bear with composure the loss of the bodily life, he bids us contemplate both eternal life and eternal death, and then arrives gradually at this point, that the protection of our life is in the hand of God.

Calvin: Luk 12:13

13.Bid my brother divide Our Lord, when requested to undertake the office of dividing an inheritance, refuses to do so. Now as this tended to promote brotherly harmony, and as Christ’s office was, not only to reconcile men to God, but to bring them into a state of agreement with one another, what hindered him from settling the dispute between the two brothers? ²⁶⁵ There appear to have been chiefly two reasons why he declined the office of a judge. First, as the Jews imagined that the Messiah would have an earthly kingdom, ²⁶⁶ he wished to guard against doing any thing that might countenance this error. If they had seen him divide inheritances, the report of that proceeding would immediately have been circulated. Many would have been led to expect a carnal redemption, which they too ardently desired; and wicked men would have loudly declared, that he was effecting a revolution in the state, and overturning the Roman Empire. Nothing could be more appropriate, therefore, than this reply, by which all would be informed, that the kingdom of Christ is spiritual. Let us learn from this to regulate our conduct by prudence, and to undertake nothing which may admit of an unfavorable construction.

Secondly, our Lord intended to draw a distinction between the political kingdoms of this world and the government of his Church; for he had been appointed by the Father to be a Teacher, who should

divide asunder, by the sword of the word, the thoughts and feelings, and penetrate into the souls of men,
(Heb 4:12,)

but was not a magistrate to divide inheritances This condemns the robbery of the Pope and his clergy, who, while they give themselves out to be pastors of the Church, have dared to usurp an earthly and secular jurisdiction, which is inconsistent with their office; for what is in itself lawful may be improper in certain persons.

There was also in my opinion, a third reason of great weight. Christ saw that this man was neglecting doctrine, and was looking only to his private concerns. This is too common a disease. Many who profess the Gospel do not scruple to make use of it as a false pretense for advancing their private interests, and to plead the authority of Christ as an apology for their gains. From the exhortations ²⁶⁷ which is immediately added, we may readily draw this inference; for if that man had not availed himself of the Gospel as a pretext for his own emolument, Christ would not have taken occasion to give this warning against covetousness The context, therefore, makes it sufficiently evident, that this was a pretended disciple, whose mind was entirely occupied with lands or money.

It is highly absurd in the Anabaptists to infer from this reply, that no Christian man has a right to divide inheritances, to take a part in legal decisions, or to discharge any public office. Christ does not argue from the nature of the thing itself, but from his own calling. Having been appointed by the Father for a different purpose, he declares that he is not a judge, because he has received no such command. Let us hold by this rule, that every one keep within the limits of the calling which God has given him.

Calvin: Luk 12:15

15.Take heed and beware of covetousness Christ first guards his followers against covetousness, and next, in order to cure their minds entirely of this disease, he declares, that our life consisteth not in abundance. These words point out the inward fountain and source, from which flows the mad eagerness for gain. It is because the general belief is, that a man is happy in proportion as he possesses much, and that the happiness of life is produced by riches. Hence arise those immoderate desires, which, like a fiery furnace, send forth their flames, and yet cease not to burn within. If we were convinced that riches, and any kind of abundance, are evils of the present life, which the Lord bestows upon us with his own hand, and the use of which is accompanied by his blessing, this single consideration would have a powerful influence in restraining all wicked desires; and this is what believers have come to learn from their own experience. ²⁶⁸ For whence comes it, that they moderate their wishes, and depend on God alone, but because they do not look upon their life as necessarily connected with abundance, or dependent upon it, but rely on the providence of God, who alone upholds us by his power, and supplies us with whatever is necessary?

Calvin: Luk 12:16

16.And he spoke a parable to them This parable presents to us, as in a mirror, a lively portrait of this sentiment, that men do not live by their abundance. Since the life even of the richest men is taken away in a moment, what avails it that they have accumulated great wealth? All acknowledge it to be true, so that Christ says nothing here but what is perfectly common, and what every man has constantly in his mouth. But where is the man that honestly believes it? Do not all, on the contrary, regulate their life, and arrange their schemes and employments in such a manner as to withdraw to the greatest distance from God, making their life to rest on a present abundance of good things? It is therefore necessary that all should immediately arouse themselves, lest, by imagining their happiness to consist in riches, they entangle themselves in the snares of covetousness.

This parable shows us, first, that the present life is short and transitory. Secondly, it points out to us, that riches are of no avail for prolonging life. We must add a third, which is not expressed, but may easily be inferred from the other two; that it is a most excellent remedy for believers, to ask from the Lord their daily bread, and to rely on his providence alone, whether they are rich or poor.

Calvin: Luk 12:17

17.What shall I do? Wicked men are driven to perplexity in their deliberations, because they do not know how any thing is to be lawfully used; ²⁶⁹ and, next, because they are intoxicated with a foolish confidence which makes them forget themselves. Thus we find that this rich man lengthens out his expectation of life in proportion to his large income, and drives far away from him the remembrance of death. And yet this pride is accompanied by distrust; for those men, when they have had their fill, are still agitated by insatiable desire, like this rich man, who enlarges his barns, as if his belly, which had been filled with his former barns, had not got enough. At the same time, Christ does not expressly condemn this man for acting the part of a careful householder in storing up his produce, but because his ravenous desire, like a deep whirlpool, swallows up and devours many barns; from which it follows that he does not comprehend the proper use of an abundant produce.

Calvin: Luk 12:19

19.Take thine ease, eat, drink, enjoy thyself When he exhorts himself to eat and drink, he no longer remembers that he is a man, but swells into pride by relying on his abundance. We daily perceive striking instances of this disdainful conduct ²⁷⁰ in irreligious men, who hold up the mass of their riches, as if it were nothing less than a brazen rampart against death. When he says, Eat, my soul, and enjoy thyself, there is an emphatic meaning in this Hebrew idiom; ²⁷¹ for he addresses himself in such a manner as to imply, that he has all that is necessary for gratifying all his senses and all his desires.

Calvin: Luk 12:20

20.Fool, this night they will demand thy soul from thee The word soul carries an allusion. Formerly, the rich man addressed his soul as the seat of all the affections: but now, he speaks of the life itself, or the vital spirit. The words, they will demand, ( ἀπαιτοῦσιν ) though in the plural number, are used indefinitely, and mean nothing more than that the life of the rich man, which he imagined to be in his own power, was at the disposal of another. I advert to this, because some take occasion from them to make unfounded speculations about angels. The design of Christ is simply to show that the life of men, which they imagine to be strongly protected by the fortress of their riches, is every moment ²⁷² taken away. The rich man is thus convicted of folly, in not knowing that his life depended on another.

Calvin: Luk 12:21

21.So is he that layeth up for himself As the two clauses are evidently contrasted, the one must be taken into account for the exposition of the other. Let us ascertain, therefore, what is meant by being rich in God, or, “towards God” or, “with respect to God.” Those who are tolerably acquainted with the Scriptures know that the preposition εἰς not unfrequently takes the sense of ἐν. But whether it be understood in the one sense or in the other, is of little consequence; for the meaning comes to this, that they are rich according to God, who do not trust to earthly things, but depend solely on his providence. It matters not whether they are in abundance or in want, provided that both classes present their sincere prayers to the Lord for their daily bread. The corresponding phrase, layeth up for himself, conveys the idea that this man paid no attention to the blessing of God, but anxiously heaped up an immense store, so that his confidence was shut up in his barns. ²⁷³ Hence we may easily conclude that the parable was intended to show, that vain are the deliberations and foolish attempts of those who, trusting to the abundance of their wealth, do not rely on God alone, and are not satisfied with their own share, or prepared for whatever may befall them; ²⁷⁴ and, finally, that such persons will suffer the penalty of their own folly.

Calvin: Luk 12:29

Luk 12:29.And be not lifted on high ⁴⁶⁰ This clause corresponds to the last sentence in the passage taken from Matthew, Be not anxious about tomorrow Our Lord now charges them with another fault. When men wish to make arrangements in their own favor, they would willingly embrace five centuries. ⁴⁶¹ The verb μετεωρίζεσθαι , which Luke employs, properly signifies to survey from a lofty situation, or, as we commonly say, to make long discourses: ⁴⁶² for the intemperate desires of the flesh are never satisfied without making a hundred revolutions of heaven and earth. The consequence is, that they leave no room for the providence of God. This is a reproof of excessive curiosity; for it leads us to bring upon ourselves uneasiness to no purpose, and voluntarily to make ourselves miserable before the time, (Mat 8:29.) The expression used by Matthew, its own affliction is sufficient for the day, directs believers to moderate their cares, and not to attempt to carry their foresight beyond the limits of their calling: For, as we have said, it does not condemn every kind of care, but only that which wanders, by indirect and endless circuits, beyond limits.

Calvin: Luk 12:32

Luk 12:32.Fear not, little flock By this declaration our Lord strengthens the confidence to which he had exhorted his people: for how would God refuse worthless and perishing food to those whom he has adopted as heirs of his kingdom? And he expressly calls his own people a little flock, to hinder them from thinking that they are of less value in the sight of God, because, on account of their small numbers, they are held in little estimation before the world. The verb εὐδοκεῖν conveys the idea, that eternal life flows to us from the fountain of undeserved mercy. For the same purpose the word give is added. When Christ plainly declares, that God hath given us the kingdom, and for no other reason, but because it so pleased him, it is perfectly manifest, that it is not obtained by any merits of works. At whatever time the Lord raises our minds to the expectation of eternal life, let us remember, that we have no cause for fear as to daily food.

Calvin: Luk 12:36

Luk 12:36.And you yourselves like men that wait for their master He uses another parable not mentioned by Matthew, who writes more briefly on this subject; for he compares himself to a householder who, while he is joining in the festivities of the marriage feast, or in other respects indulging in pleasure, out of his own house, wishes his servants to conduct themselves with modesty and sobriety at home, attending to their lawful occupations, and diligently waiting for his return. Now though the Son of God has departed to the blessed rest of heaven, and is absent from us, yet as he has assigned to every one his duty, it would be improper for us to give way to indolent repose. Besides, as he has promised that he will return to us, we ought to hold ourselves prepared, at every moment, to receive him, that he may not find us sleeping. For if a mortal man looks upon it as a duty which his servants owe him, that, at whatever hour he returns home, they shall be prepared to receive him, how much more has he a right to demand from his followers that they shall be sober and vigilant, and always wait for his coming? To excite them to greater alacrity, he mentions that earthly masters are so delighted with such promptitude on the part of their servants, that they even serve them; not that all masters are accustomed to act in this manner, but because it does sometimes happen that a master, who is kind and gentle, admits his servants to his own table, as if they were his companions.

Yet it may be asked, Since Scripture calls us in many passages children of light, (Eph 5:8; 1Th 5:5,) and since the Lord also shines upon us by his word, so that we walk as at noon, how does the Lord compare our life to the watches of tire night? But we ought to seek the solution of this difficulty from the words of Peter, who tells us, that the word of God shines like a burning lamp, to enable us distinctly to see our road in a dark place. We ought therefore to attend. to both statements, that our journey must be performed amidst the thick darkness of the world, and yet we are protected from the risk of going astray, while the torch of heavenly doctrine goes before us, more especially when we have Christ himself for a sun.

Calvin: Luk 12:47

Luk 12:47.But that servant There is great weight in this circumstance, which is mentioned by Luke alone, that, in proportion as any man knowingly and willingly takes pleasure in despising the Lord, he deserves severer punishment. A comparison is made between the greater and the less to this effect: If punishment does not fail to be inflicted on a servant who errs through mistake, what shall become of the wicked and rebellious servant, who purposely, as it were, tramples under foot the authority of his master? It ought to be remembered, however, that those who are appointed to govern the Church do not err through ignorance, but basely and wickedly defraud their Master of his right.

Yet we ought to gather from this passage a general doctrine, that it is in vain for men to betake themselves to the plea of ignorance, in order to be freed from condemnation. For if a mortal man claims the right of demanding from his servants that they shall inquire into his will, so that nothing may be done in his house in a heedless or confused manner; how much greater authority belongs to the Son of God, that they who serve him should be earnestly desirous to be informed about his injunctions, and not rush forward, at their own pleasure, to act in a state of uncertainty, but depend wholly on the intimations of his will; particularly when he has prescribed what we ought to do, and always gives us a gracious answer, when we ask his direction? It is certain, that our ignorance is always accompanied by gross and shameful negligence. We see, indeed, that it is in vain to resort to this subterfuge, that he who has gone wrong through ignorance is not in fault; for, on the contrary, the Heavenly Judge declares, that though such offenders are visited by lighter chastisement, yet they will not be altogether unpunished. And if even ignorance does not excuse men, how dreadful is the vengeance that awaits deliberate transgressors, who with outrageous violence provoke God, in opposition to the dictates of their conscience? The more abundant the instruction, therefore, which any man has received, so much the greater is the ground for punishment, if he be not obedient and submissive. Hence it appears how trifling and worthless is the excuse of those who, now rejecting the plain doctrine of the Gospel, endeavor to screen such obstinacy by the ignorance of their fathers; as if ignorance were an adequate shield to ward off the judgment of God. But granting that faults committed through mistake were pardoned, it would be highly unreasonable that the same favor should be extended to those who sin willfully, since with deliberate malice they rage against God.

Calvin: Luk 12:48

48.To whomsoever much hath been given Christ shows by another circumstance, that the more highly favored disciples ought to be visited with severer punishment, if they despise their calling, and abandon themselves without reserve to every kind of licentiousness; because the more eminent a man is, he ought to consider that so much the more has been entrusted to him, and on the express condition that he shall one day render an account of it. In the same proportion, therefore, as any of us is endued with higher gifts, if he does not, like a field which has been cultivated at greater expense, yield to the Lord more abundant produce, the abuse of that grace which he has profaned, or uselessly withheld, will cost him dear.

Calvin: Luk 12:49

49.I am come to send fire on the earth From these concluding words it may easily be inferred, that this was one of Christ’s latest discourses, and is not related by Luke at the proper place. But the meaning is, that Christ has introduced into the world the utmost confusion, as if he had intended to mingle heaven and earth. The gospel is metaphorically compared to fire, because it violently changes the face of things. The disciples having falsely imagined that, while they were at ease and asleep, the kingdom of God would come, Christ declares, on the contrary, that there must first be a dreadful conflagration to kindle the world. And as some beginnings of it were even then making their appearance, Christ encourages the disciples by this very consideration, that they already feel the power of the gospel. “When great commotions,” says he, “shall already begin to kindle, this is so far from being a reason why you should tremble, that it is rather a ground of strong confidence; and, for my own part, I rejoice that this fruit of my labors is visible.” In like manner, all the ministers of the gospel ought to apply this to themselves, that, when there are troubles in the world, they may be more diligently employed in their duty. It is proper to observe, also, that the same fire of doctrine, when it burns on all sides, consumes chaff and straw, but purifies silver and gold.

Calvin: Luk 12:50

50.But I have a baptism to be baptized with By these words our Lord asserts that there remains nothing but his last act, that by his death he may consecrate the renovation of the world. For since the shaking which he mentioned was appalling, and since that conflagration of the human race was terrific, he is about to show that the first-fruits must be offered in his own person, after which the disciples ought not to be displeased at feeling some portion of it. He compares death—as in other passages—to baptism, (Rom 6:4,) because the children of God, after having been immersed for a time by the death of the body, shortly afterwards rise again to life, so that death is nothing else than a passage through the midst of the waters. He says that he is sorely pressed till that baptism has been accomplished, that he may encourage every one of us, by his example, both to bear the cross and to prefer death. Not that any man can have a natural preference for death, or for any abatement of present happiness, but because, when we contemplate on the farther bank the glory, and the blessed and immortal rest of heaven, we not only suffer death with patience, but are even carried forward by eager desire where faith and hope lead us.

Calvin: Luk 12:51

Luk 12:51.Do you suppose that I came to send peace on the earth? What Christ has now demanded from his disciples any one of them would reckon it an easy matter to give, if the whole world, with one consent, embraced the doctrine of the Gospel. But as a considerable part of the world not only opposes but fights keenly against it, we cannot confess Christ without encountering the resistance and hatred of many. Christ therefore warns his followers to prepare for battle, for they must necessarily fight for the testimony of truth. And here he meets two stumbling-blocks, which otherwise would greatly have distressed weak minds. The prophets everywhere promise that there will be peace and tranquillity under the reign of Christ. What then were his disciples entitled to expect but that, wherever they went, all would instantly be at peace? Now as Christ is called our peace, (Eph 2:14,) and as the Gospel reconciles us to God, it follows, that he also establishes a brotherly harmony amongst us. The kindling of wars and contentions in the world where the Gospel is preached, does not seem to agree with the predictions of the prophets, and still less with the office of Christ, and with the nature of the Gospel.

But that peace which the prophets describe in lofty terms, is associated with faith, and has no existence but among the sincere worshippers of God, and in the consciences of the godly. To unbelievers it does not come, though it is offered to them; nay, they cannot endure to be reconciled to God: and the consequence is, that the message of peace excites in them a greater tumult than before. As Satan, who holds a kingly power over the reprobate, is furious against the name of Christ, as soon as the doctrine of the Gospel is proclaimed to them, their impiety, which formerly lay asleep, acquires fresh vigor. Thus Christ, who properly speaking, is the author of peace, becomes the occasion of disturbances in consequence of the wickedness of men.

Let us hence learn how great is the depravity of corrupt nature, which not only soils a gift so inestimable, but changes it into a most destructive evil. Meanwhile, if tumults arise at the commencement of the reign of Christ, let us not be alarmed at it, as if it were strange or unusual: for he compares his Gospel to a sword, and says that it is διαμερισμὸς, separation Some think that this is intended to describe the punishment which was inflicted on the despisers of the Gospel, by their rising in hostility against each other. But the context shows, that Christ is here exhorting his disciples to perseverance, though a good part of the world should be at variance with them, and though their voice should be like a war-trumpet to call innumerable enemies to arms.

Calvin: Luk 12:57

Luk 12:57.And why even of yourselves, etc.? Here Christ opens up the source of the evil, and, as it were, applies the lancet to the ulcer. He tells them that they do not descend into their consciences, and there examine with themselves, as in the presence of God, what is right. The reason why hypocrites are so much disposed to make objections is, that they throw their swelling words into the air without any concern, and never exercise calm thought, or place themselves at the tribunal of God, that the truth, when once ascertained, may be fully embraced. When Luke says that this was spoken to the multitudes, he does not contradict the narrative of Matthew and Mark; for it is probable that Christ adapted his style generally to the followers and disciples of the scribes, and to other despisers of God who resembled them, of whom he perceived that there were too many; as the present complaint or expostulation was applicable to the whole of that rabble.

Defender: Luk 12:6

Today, the value of "two farthings" would be perhaps fifty cents (see note on Mat 10:29)."

Defender: Luk 12:7

The lesson of Job 38-39 is relevant. These chapters describe in detail the providential care of God for His animal creation. Job was concerned that God had forgotten him, but God had reasons for permitting Job's sufferings of which Job was unaware. No matter what problems may come, we may be confident that God cares and is in control (Rom 8:28)."

Defender: Luk 12:10

On the unforgivable sin, see on Mat 12:32."

Defender: Luk 12:12

This promise applied specifically to the witnessing of the disciples in the period before the New Testament was written. It does not excuse negligence in preparation through study and prayer before such encounters today, but the principle still applies. The indwelling, guiding, energizing Holy Spirit is always there, assuming we have done our part, to speak through us as needed."

Defender: Luk 12:15

Apparently this is a very hard lesson for Christians to learn, especially in lands and times of affluence. The frequency of Biblical warnings about this sin may indicate its seriousness. Note, for example, such Scriptures as Exo 20:17; Matthew 6:19-34; Act 5:1-10; Rom 14:17; Eph 5:5; 1Ti 6:6-10; and Jam 5:1-4."

Defender: Luk 12:17

Note the self-centered nature of this man. In just three verses, he uses a first-person pronoun (I, my) no less than eleven times, plus addressing himself (Soul, thou, thine) three times.

Defender: Luk 12:17

Instead of "bestowing" his affluence on others in need, he "bestowed" his fruits merely to his barns."

Defender: Luk 12:20

Those who lay up treasure for themselves and are not rich toward God (Luk 12:21) are insane fools in God's omniscient judgment. Jesus warned against our calling someone a fool (Greek moros, meaning "stupid"), but He used even a stronger word here (Greek aphron, meaning "insane one;" the word is closely related to the word for "foaming," aphros). This is, therefore, a very serious and sober warning against self-centered covetousness."

Defender: Luk 12:21

See Psa 49:6-12."

Defender: Luk 12:32

Christ's warnings against individual covetousness apply also to church covetousness. His promised blessings are to the "little flock," such as the church at Philadelphia, which had "little strength," but had "kept my word" (Rev 3:8), not to the church at Laodicea, which boasted that it was "rich, and increased with goods" (Rev 3:17)."

Defender: Luk 12:33

Compare Jesus' advice to the rich young ruler given in Mat 19:21. However, this advice must be balanced against a man's responsibility to "provide for his own, and specially for those of his own house" (1Ti 5:8). We are also to "give to him that needeth" (Eph 4:28; see also 1Jo 3:17) and to "sow bountifully" as "a cheerful giver" (2Co 9:6, 2Co 9:7). All of this implies that, by faithful labor in the vocation God has given us, we have the wherewithal to provide for ourselves and others as the Lord provides. Ananias and Sapphira were punished not for retaining part of their possessions, but because they lied about it (Act 5:1-5). The principle is this: all that we have is of the Lord and therefore must be used in ways that honor Him. Our personal needs and wants should be kept minimal so that more can be used in His service and to meet the needs of others."

Defender: Luk 12:40

We are frequently urged to be ready always for the Lord's return. If we could predict the date of His coming, or if we knew certain other events must transpire first, then such continual readiness would be unnecessary (Heb 9:28; 1Jo 2:28)."

Defender: Luk 12:47

Since the context surrounding this parable is the judgment at the return of Christ (Luk 12:40, Luk 12:49), its purpose is clearly to teach that there will somehow be degrees of punishment in hell. Both servants represent lost sinners, and both are punished, neither saved. The intensity of suffering, however, is inflicted in accordance with degree of sinfulness in relation to degree of light received or truth known. We may not fully understand how this can be, but the righteous "Judge of all the earth" (Gen 18:25) is well able to "render every man according to his deeds" (Rom 2:6)."

Defender: Luk 12:48

This principle applies to the saved in heaven (1Co 3:11-15) as well as to the unsaved in hell. At "the judgment seat of Christ" (2Co 5:10), all born-again believers will see their work examined to see "what sort it is." This passage clearly teaches that, for example, those born in Christian homes, in Christian lands, with abundant access to Bibles, churches, and schools, as well as other privileges, will be evaluated more critically than those believers who served the Lord without such advantages."

Defender: Luk 12:49

The fire He will send is, first, the fire of division between friends and even family members over Him (Luk 12:51-53) and, ultimately, "in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ" (2Th 1:8)."

Defender: Luk 12:50

The baptism of which He speaks is His own impending immersion in the sufferings of crucifixion and hell (Mat 20:18, Mat 20:22).

Defender: Luk 12:50

The sense of His question was, "And what do I wish? I wish it were already kindled." He had come to "accomplish His decease at Jerusalem" (Luk 9:31), and He was in great stress to get it done. He knew there was a fiery baptism awaiting Him there, but there was also "joy that was set before Him" (Heb 12:2) and a gloriously redeemed "people that shall be born" because "He hath done this" (Psa 22:31)."

Defender: Luk 12:57

The entire conversation centering on the dangers of covetousness and occupation with earthly things had been initiated by the argument between the two brothers about their inheritance (Luk 12:13). Jesus concludes by returning to their question and insisting they settle this mundane question amicably between themselves (Luk 12:58 and Luk 12:59). Otherwise, if they insist on taking the squabble to a judge, one of them may end up in prison. Christians indeed should be able to settle their earthly disputes without going to court (1Co 6:1-8). It is better to lose an argument than to win the argument and lose a brother. The Lord also admonished all His hearers that they were hypocritical by trying to be so knowledgeable about earthly matters while ignoring the spiritual significance of their times (Luk 12:54-56)."

TSK: Luk 12:5

forewarn : Mar 13:23; 1Th 4:6

Fear : Pro 14:26; Jer 5:22, Jer 10:7; Rev 14:7, Rev 15:4

power : Psa 9:17; Mat 10:28, Mat 25:41, Mat 25:46; 2Pe 2:4; Rev 20:14

TSK: Luk 12:6

five : Mat 10:29

and : Luk 12:24, Luk 12:27; Psa 50:10,Psa 50:11, Psa 113:5, Psa 113:6, Psa 145:15, Psa 145:16, Psa 147:9

TSK: Luk 12:7

even : Luk 21:18; 1Sa 14:45; 2Sa 14:11; Mat 10:30; Act 27:34

ye are : Job 35:11; Psa 8:6; Isa 43:3, Isa 43:4; Mat 6:26, Mat 10:31

TSK: Luk 12:8

Whosoever : 1Sa 2:30; Psa 119:46; Mat 10:32, Mat 10:33; Rom 10:9, Rom 10:10; 2Ti 2:12; 1Jo 2:23; Rev 2:10,Rev 2:13, Rev 3:4, Rev 3:5

confess : Mat 25:31-34; Jud 1:24, Jud 1:25

TSK: Luk 12:9

he : Luk 9:26; Mat 10:33; Mar 8:38; Act 3:13, Act 3:14; 2Ti 2:12; Rev 3:8

shall : Luk 13:26, Luk 13:27; Mat 7:23, Mat 25:12, Mat 25:31, Mat 25:41; 1Jo 2:23, 1Jo 2:28

TSK: Luk 12:10

Luk 23:34; Mat 12:31, Mat 12:32; Mar 3:28, Mar 3:29; 1Ti 1:13; Heb 6:4-8, Heb 10:26-31; 1Jo 5:16

TSK: Luk 12:11

Luk 21:12-14; Mat 10:17-20, Mat 23:34; Mar 13:9-11; Act 4:5-7, Act 5:27-32, Act 6:9-15

TSK: Luk 12:12

Luk 21:15; Exo 4:11; Act 4:8, Act 6:10, 7:2-53, Act 7:55, 26:1-32

TSK: Luk 12:13

Master : Luk 6:45; Psa 17:14; Eze 33:31; Act 8:18, Act 8:19; 1Ti 6:5

TSK: Luk 12:14

Man : Luk 5:20, Luk 22:58; Rom 2:1, Rom 2:3, Rom 9:20

who : Exo 2:14; Joh 6:15, Joh 8:11, Joh 18:35, Joh 18:36

TSK: Luk 12:15

Take : Luk 8:14, Luk 16:14, Luk 21:34; Jos 7:21; Job 31:24, Job 31:25; Psa 10:3, Psa 62:10, Psa 119:36, Psa 119:37; Pro 23:4, Pro 23:5, Pro 28:16; Jer 6:13, Jer 22:17, Jer 22:18; Mic 2:2; Hab 2:9; Mar 7:22; 1Co 5:10,1Co 5:11, 1Co 6:10; Eph 5:3-5; Col 3:5; 1Ti 6:7-10; 2Ti 3:2; Heb 13:5; 2Pe 2:3, 2Pe 2:14

for : Job 2:4; Psa 37:16; Pro 15:16, Pro 16:16; Ecc 4:6-8, Ecc 5:10-16; Mat 6:25, Mat 6:26; 1Ti 6:6-8

TSK: Luk 12:16

The ground : Gen 26:12-14, Gen 41:47-49; Job 12:6; Psa 73:3, Psa 73:12; Hos 2:8; Mat 5:45; Act 14:17

TSK: Luk 12:17

What : Luk 12:22, Luk 12:29, Luk 10:25, Luk 16:3; Act 2:37, Act 16:30

shall : Luk 12:33, Luk 3:11, Luk 11:41, Luk 14:13, Luk 14:14, Luk 16:9, Luk 18:22, Luk 19:17; Ecc 11:2; Isa 58:7; Mat 5:42; Rom 12:13; 2Co 9:6-15; 1Ti 6:17; 1Jo 3:16

TSK: Luk 12:18

Luk 12:21, Luk 18:4, Luk 18:6; Psa 17:14; Jam 3:15, Jam 4:15

TSK: Luk 12:19

Soul : Deu 6:11, Deu 6:12, Deu 8:12-14; Job 31:24, Job 31:25; Psa 49:5-13, Psa 49:18, Psa 52:5-7, Psa 62:10; Pro 18:11, Pro 23:5; Isa 5:8; Hos 12:8; Hab 1:16; Mat 6:19-21; 1Ti 6:17; Jam 5:1-3

for : Job 14:1; Pro 27:1; Jam 4:13-15

take : Luk 16:19, Luk 21:34; Job 21:11-13; Ecc 11:9; Isa 5:11, Isa 22:13; Amo 6:3-6; 1Co 15:32; Phi 3:19; 1Ti 5:6; 2Ti 3:4; Jam 5:5; 1Pe 4:3; Rev 18:7

TSK: Luk 12:20

God : Luk 16:22, Luk 16:23; Exo 16:9, Exo 16:10; 1Sa 25:36-38; 2Sa 13:28, 2Sa 13:29; 1Ki 16:9, 1Ki 16:10; Job 20:20-23, Job 27:8; Psa 73:19, Psa 78:30; Dan 5:1-6, Dan 5:25-30; Nah 1:10; Mat 24:48-51; 1Th 5:3

Thou fool : Luk 11:40; Jer 17:11; Jam 4:14

thy soul shall be required of thee : or, do they require thy soul

then : Est 5:11, Est 8:1, Est 8:2; Job 27:16, Job 27:17; Psa 39:6, Psa 49:17-19, Psa 52:5-7; Pro 11:4; Pro 28:8; Ecc 2:18-22, Ecc 5:14-16; Jer 17:11; Dan 5:28; 1Ti 6:7

TSK: Luk 12:21

he : Luk 12:33, Luk 6:24; Hos 10:1; Hab 2:9; Mat 6:19, Mat 6:20; Rom 2:5; 1Ti 6:19; Jam 5:1-3

rich : Luk 16:11; 2Co 6:10; 1Ti 6:18, 1Ti 6:19; Jam 2:5; Rev 2:9

TSK: Luk 12:22

Take : Luk 12:29; Mat 6:25-34; 1Co 7:32; Phi 4:6; Heb 13:5

TSK: Luk 12:23

Gen 19:17; Job 1:12, Job 2:4, Job 2:6; Pro 13:8; Act 27:18, Act 27:19, Act 27:38

TSK: Luk 12:24

the ravens : The raven is a species of the corvus , or crow tribe, of the order Picæ , known by its large size, its plumage being of a bluish black, and tail roundish at the end. It was probably selected by our Lord as being unclean. 1Ki 17:1-6; Job 38:41; Psa 145:15, Psa 145:16, Psa 147:9; Mar 6:26

how : Luk 12:7, Luk 12:30-32; Job 35:11; Mat 10:31

TSK: Luk 12:25

Luk 19:3; Mat 5:36, Mat 6:27

TSK: Luk 12:26

why : Luk 12:29; Psa 39:6; Ecc 7:13; 1Pe 5:7

TSK: Luk 12:27

the lilies : Luk 12:24; Mat 6:28-30; Jam 1:10,Jam 1:11

that : 1Ki 10:1-13; 2Ch 9:1-12

TSK: Luk 12:28

which : Isa 40:6; 1Pe 1:24

O ye : Luk 8:25; Mat 8:26, Mat 14:31, Mat 16:8, Mat 17:17, Mat 17:20

TSK: Luk 12:29

seek : Luk 12:22, Luk 10:7, Luk 10:8, Luk 22:35; Mat 6:31

neither : etc. or, live not in careful suspense

TSK: Luk 12:30

all : Mat 5:47, Mat 6:32; Eph 4:17; 1Th 4:5; 1Pe 4:2-4

your : Luk 12:32; Mat 6:1, Mat 6:8, Mat 6:32, Mat 10:20, Mat 18:14; Joh 20:17

TSK: Luk 12:31

Luk 10:42; 1Ki 3:11-13; Psa 34:9, Psa 37:3, Psa 37:19, Psa 37:25, Psa 84:11; Isa 33:16; Mat 6:33; Joh 6:27; Rom 8:31; 1Ti 4:8; Heb 13:5

TSK: Luk 12:32

little : Son 1:7, Son 1:8; Isa 40:11, Isa 41:14 *marg. Isa 53:6; Mat 7:15, Mat 18:12-14, Mat 20:16; Joh 10:26-30

it is : Luk 10:21; Mat 11:25-27; Eph 1:5-9; Phi 2:13; 2Th 1:11

the kingdom : Jer 3:19; Mat 25:34; Joh 18:36; Rom 6:23, Rom 8:28-32; 2Th 1:5; Heb 12:28; Jam 2:5; 1Pe 1:3-5; 2Pe 1:11; Rev 1:6, Rev 22:5

TSK: Luk 12:33

Sell : Luk 18:22; Mat 19:21; Act 2:45, Act 4:34, Act 4:35; 2Co 8:2

provide : Luk 16:9; Hag 1:6; Mat 6:19-21; Joh 12:6; 1Ti 6:17-19; Jam 5:1-3

TSK: Luk 12:34

where : Mat 6:21; Phi 3:20; Col 3:1-3

TSK: Luk 12:35

your loins : 1Ki 18:46; Pro 31:17; Isa 5:27, Isa 11:5; Eph 6:14; 1Pe 1:13

your lights : Mat 5:16, Mat 25:1, Mat 25:4-10; Phi 2:15

TSK: Luk 12:36

men : Luk 2:25-30; Gen 49:18; Isa 64:4; Lam 3:25, Lam 3:26; Mat 24:42-44; Mar 13:34-37; Jam 5:7, Jam 5:8; 2Pe 1:13-15; Jud 1:20,Jud 1:21

return : Mat 22:1-14, Mat 25:1-13

when : Son 5:5, Son 5:6; Rev 3:20

TSK: Luk 12:37

Blessed : Luk 12:43, Luk 21:36; Mat 24:45-47, Mat 25:20-23; Phi 1:21, Phi 1:23; 2Ti 4:7, 2Ti 4:8; 1Pe 5:1-4; 2Pe 1:11, 2Pe 3:14; Rev 14:13

that : Isa 62:5; Jer 32:41; Zep 3:17; Joh 12:26, Joh 13:4, Joh 13:5; 1Co 2:9; Rev 3:21; Rev 7:17, Rev 14:3, Rev 14:4

TSK: Luk 12:38

Mat 25:6; 1Th 5:4, 1Th 5:5

TSK: Luk 12:39

Mat 24:43, Mat 24:44; 1Th 5:2, 1Th 5:3; 2Pe 3:10; Rev 3:3, Rev 16:15

TSK: Luk 12:40

Luk 21:34-36; Mat 24:42, Mat 24:44, Mat 25:13; Mar 13:33-36; Rom 13:11, Rom 13:14; 1Th 5:6; 2Pe 3:12-14; Rev 19:7

TSK: Luk 12:41

Lord : Mar 13:37, Mar 14:37; 1Pe 4:7, 1Pe 5:8

TSK: Luk 12:42

Who : Luk 19:15-19; Mat 24:45, Mat 24:46, Mat 25:20-23; 1Co 4:1, 1Co 4:2; Tit 1:7

steward : Luk 16:1-12; Mat 20:8; 1Pe 4:10

ruler : 1Ti 3:15, 1Ti 5:17; Heb 3:5, Heb 13:7, Heb 13:17

to give : Jer 23:4; Eze 34:3; Mat 13:52; Joh 21:15-17; Act 20:28; 1Pe 5:1-4

in due : Pro 15:23; Isa 50:4; 2Ti 4:2

TSK: Luk 12:43

whom : Luk 12:37

TSK: Luk 12:44

that he will : Luk 19:17-19, Luk 22:29, Luk 22:30; Dan 12:2, Dan 12:3; Mat 24:47; Rev 3:18

TSK: Luk 12:45

and if : Eze 12:22, Eze 12:27, Eze 12:28; Mat 24:48-50; 2Pe 2:3, 2Pe 2:4

to beat : Isa 65:6; Jer 20:2; Eze 34:3, Eze 34:4; Mat 22:6; 2Co 11:20; 3Jo 1:9, 3Jo 1:10; Rev 13:7-10,Rev 13:15-17, Rev 16:6, Rev 17:5, Rev 17:6, Rev 18:24

to eat : Isa 56:10-12; Eze 34:8; Rom 16:18; Phi 3:18, Phi 3:19; 2Pe 2:13, 2Pe 2:19; Jud 1:12, Jud 1:13; Rev 18:7, Rev 18:8

TSK: Luk 12:46

lord : Luk 12:19, Luk 12:20,Luk 12:40; Rev 16:15

cut him in sunder : or, cut him off, Psa 37:9, Psa 94:14

and will appoint : Job 20:29; Psa 11:5; Mat 7:22, Mat 7:23, Mat 13:41, Mat 13:42, Mat 13:49, Mat 13:50

the unbelievers : Mat 24:51

TSK: Luk 12:47

knew : Luk 10:12-15; Num 15:30,Num 15:31; Mat 11:22-24; Joh 9:41, Joh 12:48, Joh 15:22-24, Joh 19:11; Act 17:30; 2Co 2:15, 2Co 2:16; Jam 4:17

shall : Deu 25:2, Deu 25:3

TSK: Luk 12:48

knew : Lev 5:17; Act 17:30; Rom 2:12-16; 1Ti 1:13

For : Luk 16:2, Luk 16:10-12; Gen. 39:8-23; Matt. 25:14-29; Joh 15:22; 1Co 9:17, 1Co 9:18; 1Ti 1:11, 1Ti 1:13, 1Ti 6:20; Tit 1:3; Jam 3:1 *Gr.

TSK: Luk 12:49

come : Luk 12:51, Luk 12:52; Isa 11:4; Joe 2:30,Joe 2:31; Mal 3:2, Mal 3:3, Mal 4:1; Mat 3:10-12

and : Luk 11:53, Luk 11:54, Luk 13:31-33, Luk 19:39, Luk 19:40; Joh 9:4, Joh 11:8-10, Joh 12:17-19

TSK: Luk 12:50

I have : Mat 20:17-22; Mar 10:32-38

and : Psa 40:8; Joh 4:34, Joh 7:6-8, Joh 7:10, Joh 10:39-41, Joh 12:27, Joh 12:28, Joh 18:11, Joh 19:30; Act 20:22

straitened : or, pained

TSK: Luk 12:51

Luk 12:49; Zec 11:7, Zec 11:8, Zec 11:10,Zec 11:11, Zec 11:14; Mat 10:34-36, Mat 24:7-10

TSK: Luk 12:52

Psa 41:9; Mic 7:5, Mic 7:6; Joh 7:41-43, Joh 9:16, Joh 10:19-21, Joh 15:18-21, Joh 16:2; Act 13:43-46, Act 14:1-4, Act 28:24

TSK: Luk 12:53

Mic 7:6; Zec 13:2-6; Mat 10:21, Mat 10:22, Mat 24:10

TSK: Luk 12:54

When : 1Ki 18:44, 1Ki 18:45; Mat 16:2-4

TSK: Luk 12:55

Job 37:17

TSK: Luk 12:56

ye can : 1Ch 12:32; Mat 11:25, Mat 16:3, Mat 24:32, Mat 24:33

that : Luk 19:42-44; Dan 9:24-26; Hag 2:7; Mal 3:1, Mal 4:2; Act 3:24-26; Gal 4:4

TSK: Luk 12:57

Deu 32:29; Mat 15:10-14, Mat 21:21, Mat 21:32; Act 2:40, Act 13:26-38; 1Co 11:14

TSK: Luk 12:58

thou goest : Pro 25:8, Pro 25:9; Mat 5:23-26

give : Luk 14:31, Luk 14:32; Gen. 32:3-28; 1Sam. 25:18-35; Job 22:21, Job 23:7; Psa 32:6; Pro 6:1-5; Isa 55:6; 2Co 6:2; Heb 3:7-13

the judge : Luk 13:24-28; Job 36:17, Job 36:18; Psa 50:22

into : Mat 18:30; 1Pe 3:19; Rev 20:7

TSK: Luk 12:59

thou shalt : Luk 16:26; Mat 18:34, Mat 25:41, Mat 25:46; 2Th 1:3

mite : Mar 12:42 *marg.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 12:2-9

Nothing covered - See the notes at Mat 10:26-32.

Luk 12:3

Shall be proclaimed upon the housetops - See the notes at Mat 10:27. The custom of making proclamation from the tops or roofs of houses still prevails in the East. Dr. Thomson ("The Land and the Book,"vol. i. p. 51, 52) says: "At the present day, local governors in country districts cause their commands thus to be published. Their proclamations are generally made in the evening, after the people have returned from their labors in the field. The public crier ascends the highest roof at hand, and lifts up his voice in a long-drawn call upon all faithful subjects to give ear and obey. He then proceeds to announce, in a set form, the will of their master, and demand obedience thereto."

Barnes: Luk 12:10

See the notes at Mat 12:32.

Barnes: Luk 12:11-12

See the notes at Mat 10:17-20.

Barnes: Luk 12:13

One of the company - One of the multitude. This man had probably had a dispute with his brother, supposing that his brother had refused to do him justice. Conceiving that Jesus had power over the people - that what he said must be performed - he endeavored to secure him on his side of the dispute and gain his point. From the parable which follows, it would appear that he had no "just"claim on the inheritance, but was influenced by covetousness. Besides, if he "had"any just claim, it might have been secured by the laws of the land,

Speak to my brother - Command my brother.

Divide the inheritance - An inheritance is the property which is left by a father to his children. Among the Jews the older brother had two shares, or twice as much as any other child, Deu 21:17. The remainder was then equally divided among all the children.

Barnes: Luk 12:14

Who made me a judge? - It is not my business to settle controversies of this kind. They are to be settled by the magistrate. Jesus came for another purpose - to preach the gospel, and so to bring people to "a willingness to do"right. Civil affairs are to be left to the magistrate. There is no doubt that Jesus "could"have told him what was right in this case, but then it would have been interfering with the proper office of the magistrates; it might have led him into controversy with the Jews; and it was, besides, evidently apart from the proper business of his life. We may remark, also, that the appropriate business of ministers of the gospel is to attend to spiritual concerns. They should have little to do with the temporal matters of the people. If they can "persuade men"who are at variance to be reconciled, it is right; but they have no power to take the place of a magistrate, and to settle contentions in a legal way.

Barnes: Luk 12:15

Beware of covetousness - One of these brothers, no doubt, was guilty of this sin; and our Saviour, as was his custom, took occasion to warn his disciples of its danger.

Covetousness - An unlawful desire of the property of another; also a desire of gain or riches beyond what is necessary for our wants. It is a violation of the tenth commandment Exo 20:17, and is expressly called idolatry Col 3:5. Compare, also, Eph 5:3, and Heb 13:5.

A man’ s life - The word "life"is sometimes taken in the sense of happiness or felicity, and some have supposed this to be the meaning here, and that Jesus meant to say that a man’ s comfort does not depend on affluence - that is, on more than is necessary for his daily wants; but this meaning does not suit the parable following, which is designed to show that property will not lengthen out a man’ s life, and therefore is not too ardently to be sought, and is of little value. The word "life,"therefore, is to be taken "literally."

Consisteth not - Rather, "dependeth"not on his possessions. His possessions will not prolong it. The passage, then, means: Be not anxious about obtaining wealth, for, however much you may obtain, it will not prolong your life. "That"depends on the will of God, and it requires something besides wealth to make us ready to meet him. This sentiment he proceeds to illustrate by a beautiful parable.

Barnes: Luk 12:16

A parable - See the notes at Mat 13:3.

Plentifully - His land was fertile, and produced even beyond his expectations, and beyond what he had provided for.

Barnes: Luk 12:17

He thought within himself - He reasoned or inquired. He was anxious and perplexed. Riches increase thought and perplexity. Indeed, this is almost their only effect - to engross the thoughts and steal the heart away from better things, in order to take care of the useless wealth.

No room - Everything was full.

To bestow - To place, to hoard, to collect.

My fruits - Our word "fruits"is not applied to "grain;"but the Greek word is applied to all the produce of the earth - not only "fruit,"but also grain. This is likewise the old meaning of the English word, especially in the plural number.

Barnes: Luk 12:18

I will pull down my barns - The word "barns"here, properly means, "granaries,"or places exclusively designed to put wheat, barley, etc. They were commonly made, by the ancients, "underground,"where grain could be kept a long time more safe from thieves and from vermin. If it be asked why he did not let the old ones remain and build new ones, it may be answered that it would be easier to "enlarge"those already excavated in the earth than to dig new ones.

Barnes: Luk 12:19

Much goods - Much property. Enough to last a long while, so that there is no need of anxiety or labor.

Take thine ease - Be free from care about the future. Have no anxiety about coming to want.

Eat, drink, and be merry - This was just the doctrine of the ancient Epicureans and atheists, and it is, alas! too often the doctrine of those who are rich. They think that all that is valuable in life is to eat, and drink, and be cheerful or merry. Hence, their chief anxiety is to obtain the "delicacies of the season "- the luxuries of the world; to secure the productions of every clime at any expense, and to be distinguished for splendid repasts and a magnificent style of living. What a portion is this for an immortal soul! What folly to think that "all"that a man lives for is to satisfy his sensual appetites; to forget that he has an intellect to be cultivated, a heart to be purified, a soul to be saved!

Barnes: Luk 12:20

Thou fool - If there is any supreme folly, it is this. As though riches could prolong life, or avert for a moment the approach of pain and death.

This night ... - What an awful sentence to a man who, as he thought, had got just ready to live and enjoy himself! In a single moment all his hopes were blasted, and his soul summoned to the bar of his long-forgotten God. So, many are surprised as suddenly and as unprepared. They are snatched from their pleasures, and hurried to a world where there is no pleasure, and where all their wealth cannot purchase one moment’ s ease from the gnawings of the worm that never dies.

Shall be required of thee - Thou shalt be required to die, to go to God, and to give up your account.

Then whose ... - Whose they may be is of little consequence to the man that lost his soul to gain them; but they are often left to heirs that dissipate them much sooner than the father procured them, and thus they secure "their"ruin as well as his own. See Psa 39:6; Ecc 2:18-19.

Barnes: Luk 12:21

So is he - This is the portion or the doom.

Layeth up treasure for himself - Acquires riches for his own use - for "himself."This is the characteristic of the covetous man. It is all for "himself."His plans terminate there. He lives only for himself, and acts only with regard to his own interest.

Rich toward God - Has no inheritance in the kingdom of God - no riches laid up in heaven. His affections are all fixed on this world, and he has none for God.

From this instructive parable we learn:

1. That wicked people are often signally prospered - their ground brings forth plentifully. God gives them their desire, but sends leanness into their souls.

2. That riches bring with them always an increasing load of cares and anxieties.

3. That they steal away the affections from God - are sly, insinuating, and dangerous to the soul.

4. That the anxiety of a covetous man is not what "good"he may do with his wealth, but where he may hoard it, and keep it secure from doing any good.

5. That riches cannot secure their haughty owners from the grave. Death will come upon them suddenly, unexpectedly, awfully. In the very midst of the brightest anticipations - in a moment - in the twinkling of an eye it may come, and all the wealth that has been accumulated cannot alleviate one pang, or drive away one fear, or prolong life for one moment.

6. That the man who is trusting to his riches in this manner is a fool in the sight of God. Soon, also, he will be a fool in his "own"sight, and will go to hell with the consciousness that his life has been one of eminent folly.

7. That the path of true wisdom is to seek first the kingdom of God, and to be ready to die; and "then"it matters little what is our portion here, or how suddenly or soon we are called away to meet our Judge. If our affections are not fixed on our riches, we shall leave them without regret. If our treasures are laid up in heaven, death will be but "going home,"and happy will be that moment when we are called to our rest.

Barnes: Luk 12:22-31

See this passage explained in the notes at Mat 6:25-33.

Barnes: Luk 12:32

Little flock - Our Saviour often represents himself as a shepherd, and his followers as a flock or as sheep. The figure was beautiful. In Judea it was a common employment to attend flocks. The shepherd was with them, defended them, provided for them, led them to green pastures and beside still waters. In all these things Jesus was and is eminently the Good Shepherd. His flock was small. Few "really"followed him, compared with the multitude who professed to love him. But, though small in number, they were not to fear. God was their Friend. He would provide for them. It was his purpose to give them the kingdom, and they had nothing to fear. See Mat 6:19-21.

Barnes: Luk 12:33

Sell that ye have - Sell your property. Exchange it for that which you can use in distributing charity. This was the condition of their being disciples. Their property they gave up; they forsook it, or they put it into common stock, for the sake of giving alms to the poor, Act 2:44; Act 4:32; Joh 12:6; Act 5:2.

Bags which wax not old - The word "bags,"here, means "purses,"or the bags attached to their girdles, in which they carried their money. See the notes at Mat 5:38. By bags which wax not old Jesus means that we should lay up treasure in heaven; that our aim should be to be prepared to enter there, where all our wants will be forever provided for. Purses, here, grow old and useless. Wealth takes to itself wings. Riches are easily scattered, or we must soon leave them; but that wealth which is in heaven abides forever. It never is corrupted; never flies away; never is to be left.

Wax - This word is from an old Saxon word, and in the Bible means to "grow."

Barnes: Luk 12:35-36

Let your loins ... - This alludes to the ancient manner of dress. They wore a long flowing robe as their outer garment. See the notes at Mat 5:38-41. When they labored, or walked, or ran, it was necessary to "gird"or tie this up by a "sash"or girdle about the body, that it might not impede their progress. Hence, to gird up the loins means to be "ready,"to be active, to be diligent. Compare 2Ki 4:29; 2Ki 9:1; Jer 1:17; Act 12:8.

Your lights burning - This expresses the same meaning. Be ready at all times to leave the world and enter into rest, when your Lord shall call you. Let every obstacle be out of the way; let every earthly care be removed, and be prepared to follow him into his rest. Servants were expected to be ready for the coming of their lord. If in the night, they were expected to keep their lights trimmed and burning. When their master was away in attendance on a wedding, as they knew not the hour when he would return, they were to be continually ready. So we, as we know not the hour when God shall call us, should be "always"ready to die. Compare the notes at Mat 25:1-13.

Barnes: Luk 12:37

Shall gird himself - Shall take the place of the servant himself. Servants who waited on the table were girded in the manner described above.

Shall make them sit ... - Shall place them at his table and feast them. This evidently means that if we are faithful to Christ, and are ready to meet him when he returns, he will receive us into heaven - will admit us to all its blessings, and make us happy there - as if "he"should serve us and minister to our wants. It will be as if a master, instead of sitting down at the table "himself,"should place his faithful "servants"there, and be himself the servant. This shows the exceeding kindness and condescension of our Lord. For "us,"poor and guilty sinners, he denied himself, took the form of a servant Phi 2:7, and ministered to our wants. In our nature he has worked out salvation, and he has done it in one of the humblest conditions of the children of men. How should our bosoms burn with gratitude to him, and how should "we"be willing to serve one another! See the notes at John 13:1-17.

Barnes: Luk 12:38-46

See the notes at Mat 24:42-51.

Second watch - See the notes at Mat 14:25.

Barnes: Luk 12:47

Which knew his lord’ s will - Who knew what his master wished him to do. He that knows what God commands and requires.

Many stripes - Shall be severely and justly punished. They who have many privileges, who are often warned, who have the gospel, and do not repent and believe, shall be far more severely punished than others. They who are early taught in Sunday schools, or by pious parents, or in other ways, and who grow up in sin and impenitence, will have much more to answer for than those who have no such privileges.

Barnes: Luk 12:48

Few stripes - The Jews never inflicted more than forty stripes for one offence, Deu 25:3. For smaller offences they inflicted only four, five, six, etc., according to the nature of the crime. In allusion to this, our Lord says that he "that knew not"- that is, he who had comparatively little knowledge - would suffer a punishment proportionally light. He refers, doubtless, to those who have fewer opportunities, smaller gifts, or fewer teachers.

Much is given - They who have much committed to their disposal, as stewards, etc. See the parable of the talents in Mat. 25:14-30.

Barnes: Luk 12:49

I am, come ... - The result of my coming will be that there will be divisions and contentions. He does not mean that he came "for"that purpose, or that he "sought"and "desired"it; but that such was the state of the human heart, and such the opposition of people to the truth, that that would be the "effect"of his coming. See the notes at Mat 10:34.

Fire - Fire, here, is the emblem of discord and contention, and consequently of calamities. Thus it is used in Psa 66:12; Isa 43:2.

And what will I ... - This passage might be better expressed in this manner: "And what would I, but that it were kindled. Since it is "necessary"for the advancement of religion that such divisions should take place; since the gospel cannot be established without conflicts, and strifes, and hatreds, I am even desirous that they should come. Since the greatest blessing which mankind can receive must be attended with such unhappy divisions, I am willing, nay, desirous that they should come."He did not wish evil in itself; but, as it was the occasion of good, he was desirous, if it "must"take place, that it should take place soon. From this we learn:

1.    That the promotion of religion may be expected to produce many contests and bitter feelings.

2.    That the heart of man must be exceedingly wicked, or it would not oppose a work like the Christian religion.

3.    That though God cannot look on evil with approbation, yet, for the sake of the benefit which may grow out of it, he is willing to permit it, and suffer it to come into the world.

Barnes: Luk 12:50

A baptism - See the notes at Mat 20:22.

Am I straitened - How do I earnestly desire that it were passed! Since these sufferings "must"be endured, how anxious am I that the time should come! Such were the feelings of the Redeemer in view of his approaching dying hour. We may learn from this:

1.    That it is not improper to "feel deeply"at the prospect of dying. It is a sad, awful, terrible event; and it is impossible that we should look at it aright "without"feeling - scarcely without trembling.

2.    It is not improper to desire that the time should come, and that the day of our release should draw nigh, Phi 1:23. To the Christian, death is but the entrance to life; and since the pains of death "must"be endured, and since they lead to heaven, it matters little how soon he passes through these sorrows, and rises to his eternal rest.

Barnes: Luk 12:51-53

See the notes at Mat 10:34-36.

Barnes: Luk 12:54-57

See the notes at Mat 16:2-3.

South wind - To the south and southwest of Judea were situated Arabia, Egypt, and Ethiopia, all warm or hot regions, and consequently the air that came from those quarters was greatly heated.

How is it that ye do not discern this time! - You see a cloud rise, and predict a shower; a south wind, and expect heat. These are regular events. So you see my miracles; you hear my preaching; you have the predictions of me in the prophets; why do you not, in like manner, infer that "this is the time"when the Messiah should appear?

Barnes: Luk 12:58-59

See the notes at Mat 5:25-26.

Poole: Luk 12:4-5

Ver. 4,5. See Poole on "Mat 10:28" , where we met with the same. In Luk 12:5-13 our Saviour arms his disciples to encounter those storms of persecution which he knew they would meet with after he should be taken up into heaven. Here are two arguments in this verse:

1. The one drawn from the impotency, or limited power, of the most malicious enemies; they can kill the body, but can do no more.

2. From the mighty power of God, who can cast us into hell. Matthew saith, who can cast body and soul into hell fire:

whence is evident:

1. That there are punishments beyond this life; all men’ s punishments will not end with the killing of their bodies.

2. That men have souls as well as bodies, and both souls and bodies of sinners will in the resurrection be made capable of eternal punishment.

3. That the ready way to bring us under that misery, is to be more afraid of the wrath of men than of the wrath of God.

Poole: Luk 12:6-7

Ver. 6,7. See Poole on "Mat 10:29" , and following verses to Mat 10:31 . Our Saviour’ s third argument is brought from the providence of God, both his general providence, upholding the beings of all his creatures, so that he forgetteth not a sparrow, though a creature of so minute a value, that two of them are sold for a farthing, as Matthew saith, or five for two farthings, as Luke saith; yea, he so remembereth them, that one of them falls not to the ground without his knowledge and leave, saith Matthew. But besides this, God exerciseth a more special providence towards creatures, with reference to their dignity and excellency. Now, (saith our Saviour),

you are of more value than many sparrows you are so as men, you are more so as my disciples, especially as my ministers and ambassadors.

The very hairs of your head are numbered God will regard your most minute concerns.

Poole: Luk 12:8-9

Ver. 8,9. See Poole on "Mat 10:32" , See Poole on "Mat 10:33" . Here is a fourth and fifth argument, drawn from the rewards and punishments of such as shall confess or deny Christ before men. Confession here signifies, the owning and adhering to the truths and ways of God in a time of opposition: the reward promised is, Christ’ s owning those that do it at the day of judgment; before the Father , saith Matthew;

before the angels saith Luke. Christ hath no need of our owning him, his truth and ways; we may by it be profitable to ourselves, but not to him: we shall have need in the day of judgment of Christ’ s owning us. By the denial of Christ, is meant our apostasy from the truths or ways of God, the denial of his truths, ways, or interest in this world: it implies a persecuting of them, but signifieth something much less, a denial by words, or a forsaking and not adhering to them. The punishment will be Christ’ s denial of us in the day of judgment. What that signifieth Matthew tells us, Mat 7:23 , I will profess unto them, I never knew you: depart from me, I know you not, ye that work iniquity. And, he shall say to them on his left hand, Depart from me, ye cursed, into everlasting, fire, prepared for the devil and his angels, Mat 25:41 . This must be understood not of such as deny him, as Peter did, in an hour of great temptation, and then go out and weep bitterly, and again return unto him, but of such as persist in such denials, and return not to confess him.

Poole: Luk 12:13-14

Ver. 13,14. This passage certainly is not recorded for nothing; if it teacheth us any thing, it is this, That matters of civil justice belong not to those whom Christ sends to preach his gospel: that work is enough for them. Christ here refuseth the office so much as of an arbitrator. A very learned author tells us, that the practice of bringing civil matters before ecclesiastical men, as judges, began in the captivity of Babylon, the Jews by that means avoiding the bringing their differences before pagan judges, which the apostle also persuadeth at large to the primitive Christians, in 1Co 6:1,2 , &c. But that the ministers of the gospel should be employed, or might be employed, in them, doth not appear by the apostle; nay, he speaks the contrary, 1Co 6:4 , Set them to judge who are least esteemed in the church: these surely were not the elders in it. Under the Romans, the Jews had more liberty, having civil courts made up of persons of their own religion, to whom our Saviour turns over this man; being not willing to move out of his calling, as a minister of the gospel. As Christ’ s commissioners, it is most certain that no ministers of the gospel can intermeddle in civil judgments; whether those who are such commissioners of Christ may yet as men’ s commissioners act, it stands those in hand who are ambitious of such an employment, and can find leisure enough for it, and are called to it, to inquire: I shall not intermeddle in that controversy. To me, the proper work of the gospel is work enough.

Poole: Luk 12:15

The pleonexia , here translated covetousness immoderate desire of having of this world’ s goods, which discovers itself either by unrighteous acts in procuring, or uncharitable omissions for the keeping, of the things of this life. It is that filarguria , love of money, which the apostle determines to be the root of all evil. It is also discovered by a too much thoughtfulness what we shall eat, drink, or put on, or by the too great meltings of our hearts into our bags of gold or silver. All these come under the notion of that covetousness which is here forbidden. In short, whatsoever it is that hindereth our contentment with the portion God giveth us upon our endeavours, though it amounts to no more than food and raiment, according to the apostle’ s precept, 1Ti 6:8 Heb 13:5 . This is what Christ warns his disciples to beware of; he gives us the reason, for a man’ s life consisteth not in the abundance of what he possesseth: which is true, whether we understand by life the subsisting and upholding of our life, or (as life is often taken) for the happiness and felicity of our lives. Abundance is not necessary to uphold our lives. Ad manum est quod sat est, saith Seneca, Nature is content with a little. Sudamus ad supervacanea, ( saith he), We sweat only to get superfluities. Nor will abundance protect our lives; it will not keep off an enemy, but rather tempt him; nor fence out a disease, but rather contribute to it, as engaging us in immoderate cares or labours to procure and keep it, or as exposing us to temptations to riot and debauchery, by which men’ s lives are often shortened. Nor doth the happiness of life lie in the abundance of what we possess. Some philosophers determined rightly, that something of this world’ s good is necessary to our happiness of life, but abundance is not. The poor are as merry, and many times more satisfied, more healthy, and at more ease, than those that have abundance. It is a golden sentence, which deserves to be engraven in every soul.

Poole: Luk 12:16-21

Ver. 16-21. The evangelist lets us know, that these verses contain not a narrative of a matter of fact, but only a representation of something that is too ordinary, by a fictitious story. The scope of it is to justify what our Saviour had said in the verse immediately preceding, that a man’ s life lieth not in the abundance of what he possesseth; for he who hath the greatest possessions may die as soon as he who hath not where to lay down his head, and may be taken away at a time when he is enjoying the fullest satisfactions that he can promise himself, or the creature can afford him. Therefore he acts not like a wise and rational man, that takes care to lay up for himself treasure on earth, and in the mean time neglects the riches of grace. The sense of the parable is to be learned from the epi parabolh , which we have Luk 12:21 ,

So is he that layeth up treasure for himself so foolish and unwise is he, &c. But from this parable we may make general observations:

1. That God maketh his sun to shine and his rain to fall on the just and on the unjust. Men may have laid up much earthly treasure, who are yet very poor towards God.

2. That the increase of riches increaseth care. The rich man saith, What shall I do? The difference between the beggar and the rich man is but this: both are saying, "What shall I do?" The beggar saith, "What shall I do to get money?" The other saith, "What shall I do with it now I have it?"

3. Worldly men’ s fruits are their goods, Luk 12:3 ; they are so in their estimation, and they are so as they are the whole portion that such should have from God.

4. Great estates and enjoyments of this life have a very enticing quality in them.

a) They make us loath to die, and willing to think we shall live many years.

b) They entice us to a spiritual sloth and security, and to sing a requiem to our souls.

c) They entice us to sinful mirth and luxury; Eat, drink, and be merry .

5. He that hath most may have his soul taken from him in a night.

6. A man is no longer owner of the goods of this life, than he can keep an earthly possession of them.

7. When he dies, he knoweth not whose those things shall be; not whether his son or strangers shall inherit them; nor, if his son doth happen to meet with the countenance of the law, doth he know whether that son shall be a wise man or a fool.

8. Hence it appears to be the most egregious folly imaginable, for men to spend their time and strength in getting and laying up treasure upon earth, in the mean time neglecting, or not duly endeavouring, to be rich towards God; both:

a) In that grace by which the soul is justified and accepted; and also,

b) In that grace in the exercise of which alone he may glorify God.

This latter is that which the apostle calls, a being rich in good works, ready to distribute, willing to communicate, & c., 1Ti 6:18 ; where he mentions only one species of good works. For whereas wisdom lies in the choice of the best end, and then of the best means to obtain it, and the best circumstances in the use of those means, the worldly man failing in the first, not choosing the best end, must needs be a spiritual fool. And indeed, of all folly that is the greatest which is seen in the choice of a worse and more ignoble end, before that which is of more advantage, more noble, and excellent; as certainly the acquiring of an eternal happiness and felicity is before an acquiring a mere transitory and uncertain felicity and satisfaction.

Poole: Luk 12:22-30

Ver. 22-30. See Poole on "Mat 6:25" , and following verses to Mat 6:32 , where we before met with all that is here. The thoughtfulness here forbidden is not moderate, prudent thoughtfulness, or care; but,

1. A distrustful thoughtfulness;

2. Distracting or dividing cares, such as make a man live in suspense, and to be wavering as a meteor, mh metewrizesye ; or,

3. A thoughtfulness for high things, as some interpret that word; but possibly it better signifies such a thoughtfulness to be forbidden, as keeps the mind of man from rest, in a continual motion and fluctuation; or:

4. Any such thoughtfulness as is inconsistent with our seeking first the kingdom of God.

Against this thoughtfulness our Lord arms his disciples with the consideration:

1. Of their dependence on God necessarily for their lives, which are better than meat and raiment, Luk 12:23 .

2. Of the providence of God, which extending to all orders of creatures, particularly to such as merely have life, (such are vegetables, the grass and flowers), and such as have only life and sense, (such are the ravens), it cannot be reasonably presumed that it will be wanting to men, who are the most noble order of sublunary creatures, having being, life, sense, and reason (which is the image of God in man).

3. From the consideration of the vanity of this care, by which we cannot contribute a cubit to our stature.

4. From the consideration that the heathens make these things their care, whom Christians ought to excel, as knowing more, and living under more excellent hopes and promises than they have. Lastly, From the consideration of their relation to God as a Father, and their Father’ s knowing what they have need of, of whom therefore it were unreasonable to presume, that he should suffer them to want what is necessary for his children. See more in the notes before mentioned.

Poole: Luk 12:31

Matthew saith, seek first the kingdom of God, and his righteousness; and all these things shall be added, &c. The particle plhn prefixed here to zhteite , (which we translate rather seek ), doth expound Matthew’ s prwton , seek first, and likewise expounds our Saviour’ s meaning, when he said. Take no thought, what ye should eat, &c.; that is, let not those be your only or principal thoughts, quin etiam, tantum maxime, but also, and mostly, or chiefly,

seek ye the kingdom of God that kingdom mentioned in the next verse,

and all these things shall be added to you either an affluence of them; or a sufficiency of them, with a contented, satisfied mind. See Poole on "Mat 6:33" .

Poole: Luk 12:32

Our Saviour had mentioned a kingdom, Luk 12:31 . How much too big a thought was this for fishermen, and others of his poor hearers, to entertain! He therefore here assures them of the thing, that they should have a kingdom, and showeth them that their title to it was his and their Father’ s will; though they were a little flock, and so not likely to conquer a kingdom upon earth for themselves, yet they should have a kingdom from the free donation of him, who had kingdoms to give, and would give it to them, because he was their Father. By this kingdom can be understood nothing else but that state of honour, glory, and dignity which believers shall have in the world that is to come; which they shall have not from merit, but gift; not from the first good motions and inclinations of their own will, but from the free motions of the Divine will; and therefore they had no reason to fear that God would not provide food convenient for them. He that had provided a kingdom for them, which he would one day give unto them, would certainly provide bread for them, and give it to them.

Poole: Luk 12:33-34

Ver. 33,34. The immutable purpose of the Divine Being to glorify the disciples of Christ, the freedom of the Divine will in the gift of heaven and glory, are neither of them exclusive of, but include and suppose, their duty to use such due means as he hath directed them, in the use of which they shall obtain what he hath purposed for them, and promised to them; some of which are here directed and prescribed.

Sell that ye have, and give alms & c. It is a precept of the same import with that, Mat 19:21 Mar 10:21 . Though possibly the precept here given to the disciples of Christ generally is not to be interpreted so strictly as seemeth to be our Saviour’ s meaning in those texts, as to the young man. For it seems to have been a special precept to him, laying an obligation upon him to make a present actual sale of all he had, and it is plain that he so understood it. To this Christians are not obliged generally by this precept: but to be ready at the call and command of God to part with all, for such uses as God should show them: not to set their heart on riches, Psa 62:10 ; to be ready to distribute, and willing to communicate, 1Ti 6:18 ; remembering that God loveth mercy rather than sacrifice, Hos 6:6 Mat 9:13 . To give of our superfluities, Luk 3:11 . To make friends of our mammon of unrighteousness, Luk 16:9 . Nay, if the necessities of the people of God be such as requires it, for the subsistence of Christians, to sell what we have, rather than others of God’ s people should starve, calling nothing our own in such a case; which Christians did in the primitive state of the church, Act 4:34-37 . For the other part of Luk 12:33,34 , See Poole on "Mat 6:20" , and See Poole on "Mat 6:21" .

Poole: Luk 12:35-36

Ver. 35,36. The first words of Luk 12:40 , Be ye therefore ready also , expound Luk 12:35 . In this sense we find the phrase used, 1Ki 18:46 2Ki 4:29 9:1 Job 38:3 40:7 Jer 1:17 . In those Eastern countries both masters and servants were wont to wear long garments, which they were wont to gird up, either when they went to fight, or when they were to travel, Exo 12:11 1Ki 18:46 ; or when they went about any service; see Luk 17:8 Joh 13:4 : this was a piece of their preparation. We read of the girding about of the loins of the mind with truth, Eph 6:14 , and with habits of grace and virtue; 1Pe 1:13 , Wherefore gird up the loins of your minds, be sober, and hope to the end. The other phrase, and your lights burning, is of the same import, relating to the Lord’ s coming from the wedding, mentioned Luk 12:36 ; for in those countries their weddings were celebrated in the night. Christ’ s coming to judgment, whether our particular or the more general judgment, is that which is here set out to us, under the notion of a man’ s coming home late at night from a wedding. Nor improperly, for in this life souls are united to Christ, Eph 5:32 . When Christ shall have done his work of that nature upon the earth, that all the elect shall be gathered, then shall he come to judge the world. He would have all his people be ready for that day, and waiting for their Lord, that his coming may be welcome to them.

Poole: Luk 12:37-40

Ver. 37-40. The duty which Christ is here pressing upon his hearers is watchfulness, which signifieth:

1. A negation of sleep;

2. An industrious keeping ourselves awake with reference to some particular end. The end here expressed is the happy receiving of Christ, coming to judgment; from whence is evident, that the watching here intended is a spiritual watching, which is a denial of ourselves as to our lusts, and the sleep of sin, which is compared to sleep, Rom 13:11 Eph 5:14 , and an industrious keeping ourselves from such sleep in order to the coming of our Lord, who will come at an hour when we think not, Luk 12:40 ; his coming is to us uncertain, and will be to many surprising.

This watchfulness he presseth upon his hearers;

1. From the reward the Lord will give to such persons:

He shall gird himself, and make them to sit down to meat, and will come forth and serve them: very high metaphorical expressions, signifying no more, than that he will put upon them a very high honour and dignity, and satisfy them with a fulness of happiness and glory, and they shall be at rest for ever. The state of glory is elsewhere set out under the notion of drinking new wine in the kingdom of God, and eating and drinking in his kingdom.

2. From the benefit which they will have by watching in this; that let the Lord come when he will, whether in the second or third watch, they will be ready, and they shall be blessed.

3. He presseth it also from the ordinary prudence of men, who if they have an intimation that a thief is coming, will watch, and prevent the mischief that might ensue by the breaking open of their houses. But concerning those words;

See Poole on "Mat 24:43" , See Poole on "Mat 24:44" , where we met with them before used upon the same occasion.

Poole: Luk 12:41-48

Ver. 41-48. See Poole on "Mat 24:45" and following verses to Mat 24:51 , where we met with the same parable, but here expressed more largely, and with more circumstances. Matthew hath not the introduction to it which we have here, Luk 12:41 .

It was occasioned from Peter’ s saying to Christ, Lord, speakest thou this parable unto us, or unto all? Doth this duty of watchfulness concern all thy disciples, or only us, that are thine apostles, the ministers of thy gospel? The substance of what our Lord saith in answer to Peter, from Luk 12:42-48 , is, Peter, I spake it to all, I have not the meanest hearer but is concerned to watch against my coming; but you that are ministers of my gospel are most eminently concerned. Others are concerned, upon the pain of eternal damnation, to have the loins of their understandings girt about with truth, the loins of their minds girt with sobriety and hope, to have their lights burning, to be every way and always ready, watching against sin, abstaining from it, and industriously keeping themselves from any obedience to their lusts, in a prospect of my coming to judgment. But you that are to be ministers are more highly concerned than others. You are the rulers of my household, the stewards of my mysteries, 1Co 4:1 ; your work is to give the rest of my people their portion of meat in due season; if you faithfully do this, you shall be blessed, holding on in doing of it to your lives end, so as your Lord find you so doing. But if any of you shall be found, who out of any atheistical principles, not in heart believing what you preach to others, but saying, either that I will not come, or not so soon but you may sleep awhile, and wake time enough to prepare for my coming; if they who should be examples to my flock, and are the rulers over them, shall give reins to their lusts, and eat with the gluttons, and drink with the drunkards; if they who should feed my flock, shall fail to the worrying of it, instead of feeding, beating my men servants and maidens; the Lord will not spare them long, but be upon them before they are aware, kai dicotomhsei , and cut them to pieces, (the word signifies to divide into two parts), as those nations were wont to serve the vilest transgressors, traitors, and rebels, and violaters of their covenants; they shall be most severely dealt withal, Luk 12:47 , they shall be beaten with many stripes, because they knew their Master’ s will, and did it not. Ignorance of the Divine will not wholly excuse the sinner, he shall be beaten, but his stripes shall be few, his damnation shall be gentle compared with a minister’ s, that knows his Master’ s will, but doth it not; teacheth it to others, but doth it not himself. Our Saviour further tells them, that this just judgment of God upon lewd and scandalous ministers, is justified by the ordinary practice of men, who require much where they give much, and ask milch of those to whom they have committed great trusts. God looks upon wicked, loose, and scandalous and mischievous ministers as the greatest transgressors, and he will deal with them as such. There will be degrees in the punishment as well as in the rewards of another life. Such persons as have taken upon them to be the rulers of Christ’ s household, the stewards of his mysteries, if they be vile and wicked, if they be not faithful in giving the servants of Christ’ s household their portion in its season, must expect the deepest place in the bottomless pit: they know more than others, they have more committed to their trust than others, their examples do more harm than others, their sins are greater than others, and the fiery furnace will for them be heated over seven times.

Poole: Luk 12:46

See Poole on "Luk 14:42"

Poole: Luk 12:49

Some of the ancients here by fire understood the Holy Ghost, or the preaching of the gospel, with those flames of love and holy affections which that causeth in the hearts of good people; but this interpretation cannot but be looked upon as strained to those who compare this verse with Luk 12:51-53 , and the parallel text in Mat 10:34-36 . By

fire here therefore is to be understood the dissension or division mentioned Luk 12:51 , with all those persecutions, wars, &c. which are the effects of it. A prediction or threatening of persecutions or wars, or any kind of troubled state of things, is often expressed in holy writ under the notion of fire, and water, or a flood, for though fire and water are opposite in their qualities, yet they both agree in the common effect of consumption, wasting, and desolation. Christ saith he came to send it, because he foresaw this would be a certain consequent, though not a proper and natural effect, of the preaching of the gospel. Christ may be said to come to send a fire, in the same sense as he that is employed in the removal of a filthy dunghill may be said to come to send a stench; his design is to carry the muck away, and in due time he will have done it, but in the mean time it sends out a much greater stench than before it was stirred.

And what will I, if it be already kindled? Not to take notice of what critical authors say about the signification of the particles or the phrase here used, I take the true sense to be, I desire nothing more than that it were already kindled; nor was this any more inconsistent with the goodness and holiness of Christ, than for a goldsmith to wish the fire was kindled that should separate the dross from the pure metal, or than for Christ to desire that his floor were thoroughly purged. Christ doth not desire the fire for the fire’ s sake, but for the make of that effect it would have, in separating in his church the good from the bad; it was a thing he saw would be through the opposition the world would give to the preaching of the gospel, before his gospel would obtain in the world; I would, saith he, that what they do they would do quickly, that they would spit their venom, that my Father might make their wrath to praise him. Whereas some interpret it indicatively, as if the fire were already begun, ei hdh anhafh can hardly be no interpreted.

Poole: Luk 12:50

This baptism, spoken of here by our Saviour, is the same mentioned Mat 20:22,23 , and can be understood of nothing but his passion, the accomplishment of which he hints us was to be before the fire (before mentioned) would blaze up on the earth. Concerning this he saith he was straitened till it was accomplished: not that he willed the influencing of the heart of Judas to betray him, the heart of Pilate to condemn him, or the hearts of the wicked Jews to accuse, condemn, and crucify him; but he willed these events, for the manifestation of the glory of his Father, in the redemption of the world by him. As the woman big with child heartily wishes that the hour of her travail were come and over, not for the pain’ s sake, which she must endure, but for her own ease’ sake, and the joy she should have of a child born into the world.

Poole: Luk 12:51-53

Ver. 51-53. See Poole on "Mat 10:34" , See Poole on "Mat 10:35" . Our Saviour in these words doth but pursue the same argument which began Luk 12:49 , to show what would be the consequences of the doctrine of the gospel. And hereby they might have understood a design in our Saviour to convince them, that the business of the Messiah whom they expect was not to exercise a temporal but a spiritual kingdom and power, not to restore to their nation a civil peace, but to purchase their peace with God, and to bring them to that joy and peace which is consequent to believing. For as to the external state of things, it would be much more troubled than it was before; our Lord foresaw how tenacious both the Jews and pagans, and in succeeding ages Christians also, would be of their idolatries and superstitious rites and usages, with whom their believing relations not complying, there would be greater feuds and animosities arise than ever were before; the father would hate the son, the son the father, &c. Before the gospel came amongst the heathens, they were entirely the devil’ s kingdom, which is not divided against itself. But when by Christ those who belonged to the election of grace should be separated, through the devil’ s rage and men’ s lusts, there would be continual feuds and divisions.

Poole: Luk 12:54-56

Ver. 54-56. We met with a discourse of the same nature; See Poole on "Mat 16:2" , See Poole on "Mat 16:3" . The sense of our Saviour is, that God by his prophets had given them more certain signs and revelations of the coming of the Messiah, and of the nature of his kingdom, and the effects and consequences of it, than were written in nature of any natural effects; and upbraids their stupid ignorance and unbelief, that they could give credit to and discern the latter and not the former, whereas the former were much more certain.

Poole: Luk 12:57-59

Ver. 57-59. Our Saviour made use of this expression, Mat 5:25,26 , to persuade peace between brethren; here he useth it to persuade men to acquaint themselves with God, and be at peace. He had been treating of the last judgment; there was no fitter foundation upon which he could build all exhortation to repentance, and making our peace with God. In not doing of it, he telleth his hearers that they did not of themselves judge what was right, for if they did, they would judge themselves as much concerned to come to an agreement with God, as they did ordinarily to come to an agreement with men. Now if amongst men they had an adversary, they did not judge it prudence to stand out with him till the sentence of the judge were past, and they were imprisoned, not to come out till they had paid every farthing of the debt and charges wherein they were condemned; but to agree while they were in the way, before they came to a final judgment in the case, that so, having compounded the case, they might avoid the judgment. So in the case between God and their souls, if they judged right, they would judge that it was not their wisdom to stand out till the irrevocable sentence of condemnation was passed upon them, but in the way, during the time of this life, they would make their peace with God, and reform their lives before that great and terrible day came. It is a sign the papists are at a woeful loss for arguments to prove purgatory, when they make use of this text, because it is said, thou shalt not depart thence till thou hast paid the very last mite, as if this text spake of a prison for souls from which there is an outlet. Such another argument will prove, from Psa 110:1 , that Christ shall not sit at the right hand of his Father, because God only said to him. Sit there until I make thine enemies thy footstool; and that Joseph knew Mary after Christ was born, because it is said, Mat 1:25 , he knew her not till she had brought forth her firstborn Son. But we have before showed that that term, though it be exclusive of a time past, yet doth not determine a future time.

Lightfoot: Luk 12:6

Are not five sparrows sold for two farthings, and not one of them is forgotten before God?   

[Are not five sparrows sold for two farthings?] two sparrows were sold for one farthing, and five for two. We find that doves were sold in the Temple upon the account of women in childbed, and their issues of blood, by whom a pair of turtles and young pigeons were to be offered, if they had not wherewithal to present a more costly sacrifice. So probably the sparrows were likely to be sold upon the account of lepers, in the cleansing of whom they were made use of, Lev 14:4. I confess the Greek version in this place hath not two sparrows; but two little birds. And yet if you will believe the far-fetched reason that R. Solomon gives, you will easily imagine that they are sparrows that are pointed at: "The leprosy (saith he) came upon mankind for an evil tongue, that is, for too much garrulity of words; and therefore in the cleansing of it they used sparrows that are always chirping and chattering with their voice."  

[And not one of them is forgotten before God.] "R. Simeon Ben Jochai standing at the mouth of his cave [wherein he lay hid for the space of thirteen years], he saw a certain man catching of birds. And when he heard Bath Kol out of heaven, saying, 'Mercy, mercy,' the birds escaped: but when he heard Bath Kol saying, 'The pain of death,' then was the bird taken. He saith, therefore, A bird is not taken without God; much less the life of a man." This passage is also recited in Midras Tillin; but the circumstances vary.

Lightfoot: Luk 12:9

But he that denieth me before men shall be denied before the angels of God.   

[But he that denieth me, etc.] consider whether in these words and in the following verse, our blessed Saviour do not point at those two unpardonable sins, apostasy, or denying and renouncing of Christ, and blasphemy, or the sin against the Holy Ghost. The first is called "a sin unto death." And so, in truth and in the event, is the latter too. I find them, indeed, confounded by some, who discourse upon the sin against the Holy Ghost, when yet this difference may be observed, viz., that apostasy cannot properly be charged on any but who have already professed Christianity: but blasphemy against the Holy Ghost was uttered by the scribes and Pharisees at that time that they disowned and rejected Christ.

Lightfoot: Luk 12:13

And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.   

[That he divide the inheritance with me.] I. In the titles of brethren this obtained amongst them, that as the eldest was called the firstborn so the younger was called simple; because without the title of firstborn. It seems to be only two brethren here betwixt whom the complaint is made, but which of them is the complainant it is not so easy to determine. You will say the younger most probably, because it is more likely that the firstborn should wrong the younger, than the younger the firstborn. And yet in that court of judicature which they called " the court of Thou draw and I'll draw;" the younger might be troublesome to the firstborn as well as the firstborn to the younger. That matter was thus:  

"When a father had bequeathed to his firstborn and younger son a servant and an unclean beast," which could not be parted in two, then saith the one to the other, "Do thou draw, or I'll draw"; that is, Do thou redeem thy share, or I will redeem mine. Now here the younger brother may be perverse, and as well hinder the redemption as the firstborn.  

II. In the division of inheritances how many vexations and quarrels may arise, both reason and common experience do abundantly teach us. The Rabbins are very large upon this head; and suppose that great controversies may arise either from the testament of the father, or the nature of the inheritance, or the quality of the sons; as if the younger son be a disciple of the wise men, and the elder not; if the younger be made a proselyte, the elder a Gentile, etc. But in the instance now before us, the complaint or controversy is not about dividing but about not dividing; because the firstborn most probably would not gratify the younger in that thing.  

The judges in that case was the bench of the Triumviri. These were the judges; in the controversy, and decreed concerning the right or equity of dividing: and either some were appointed by them, or some chosen by those between whom the cause depended, as arbiters in the case, and these were the dividers; those that took care as to the equality of the division. Now we cannot easily suppose what should move this man to appeal to our Saviour as judge in this matter, unless either himself or brother, or both, were of the number of his disciples.

Lightfoot: Luk 12:19

And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.   

[Soul, take thine ease, eat, drink, etc.] "When the church is in distress, let not any man then say, 'I will go into mine house, and will eat and drink, and peace be to thee, O my soul.' For if any one shall so do, it is written of him, 'Behold joy, and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink, for tomorrow we shall die.' But what follows? 'It was revealed in mine ears by the Lord of hosts, Surely this iniquity shall not be purged away from you till you die.' " And what if he should so say and do when the church is not in distress?

Lightfoot: Luk 12:20

But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?   

[This night thy soul shall be required of thee.] However this following story hath something in it that may be laughed at, yet hath it something in it that is serious enough: "The Rabbins say, It fell out in the days of R. Simeon Ben Chalaphta, that he went to a certain circumcision, and there feasted. The father of the infant gave them old wine, wine of seven years old, to drink, and said unto them, 'With this wine will I grow old in the joy of my son.' They feasted together till midnight. R. Simeon Ben Chalaphta trusting to his own virtue, went out at midnight to go into the city: in the way he finds the angel of death, and observes him very sad: saith he to him, 'Who art thou?' He saith, 'I am the messenger of the Lord': 'And why then (saith he) art thou so sad?' He saith unto him, 'I am sad for the speeches of those who say, I will do this or that ere long, though they know not how quickly they may be called away by death. That man with whom thou hast been feasting, and that boasted amongst you, With this wine I will grow old in the joy of my son; behold the time draws nigh, that within thirty days he must be snatched away.' He saith unto him, 'Do thou let me know my time.' To whom he answered, 'Over thee, and such as thou art, we have no power; for God, being delighted with good works, prolongeth your lives.'"

Lightfoot: Luk 12:24

Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?   

[Neither storehouse nor barn.] The storehouse is where they laid up their fruits, and the barn where they laid up their grain. It is commonly rendered the floor; but there it is meant the barn-floor. Our Saviour takes an instance from God feeding the ravens, Job 38:41; Psa 147:9; where it is R. Solomon's remark: "Our Rabbins observe, that the raven is cruel towards its young; but God pitieth them, and provides them flies, that breed out of their own dung." Now the reason they give why the old ones are so unmerciful to their own young is in Chetubboth; where the Gloss thus explains the minds of the Gemarists speaking of the young ones both white and black; "When they grow black the old ones begin to love their young, but while they are all white they loathe them."  

In that very place there occurs this passage, not unworthy our transcribing: "There was a certain man brought before Rabh Judah because he refused to provide for his children. Saith he to those that brought him, The dragon brings forth, and lays her young in the town to be nourished up. When he was brought to Rabh Chasda, he saith unto them, 'Compel him to the door of the synagogue, and there let him stand, and say, The raven seeks her young ones; but this man doth not seek [or own] his children.' But doth the raven seek her young ones? Behold it is written, God feedeth the ravens which cry unto him. This hath no difficulty in it. This is said of them while they are white; that 'God feeds them': but that is said of them when they are become black; that 'the raven owneth her young.' " But the Gloss hath it thus: "It seems as if he with his own voice should cry out against himself, and say, 'The raven owneth her young.' But there are those that expound it as if the minister of the synagogue should set him forth and proclaim upon him, The raven acknowledgeth her young, but this man rejects his own children." "Tell it to the church," Mat 18:17.

Lightfoot: Luk 12:30

For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.   

[The nations of the world, etc.] The nations of the world is a very common form of speech amongst the Jews, by which they express the Gentiles; or all other nations beside themselves...

Lightfoot: Luk 12:37

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 to sit down to meat, and will come forth and serve them.   

[He will come forth and serve them.] He that serves at the table goes about while the guests sit. He will come forth seems to denote the same thing here; unless it may refer to some such thing as this, viz. that the master will pass by his dignity, and condescend to minister to his own servants.

Lightfoot: Luk 12:38

And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.   

[In the second watch, and in the third.] In the very dead watches of all, at least, if there be not a solecism in speech. At the first watch they went to bed; and at the fourth watch; the time of getting up again came on: so that the second and the third watch was the very dead time of sleep.

Lightfoot: Luk 12:47

And that servant, which knew his lord's will, and prepared not himself; neither did according to his will, shall be beaten with many stripes.   

[Shall be beaten with many stripes.] There was a stated number of stripes, and that twas forty, beyond which no malefactor, condemned by the judges to that punishment, ought to receive. Whence that passage seems a little strange: "He that kills a heifer, and afterward two of that heifer's calves, let him be beaten with fourscore stripes." How so? fourscore; when they ought not to exceed above forty? They might not exceed that number for one single crime: but if the crime was doubled, they might double the punishment. And it may be a question, whether they did not double their accusations upon St. Paul, when they multiplied their stripes, he himself telling us, that five times he had received forty stripes save one.  

But did every one that was adjudged by the court to stripes, did they always receive that number exactly, of thirty-nine? No doubt the number was more or less, according to the nature of the crime. Which seems to be hinted in Pesachin; He that eateth the 'potitha' [some creeping thing of the sea], " let him be beaten with four stripes; He that eateth a pismire, let him be beaten with five; He that eateth a hornet, let him have six." If this be the sense of the words, then here may arise a question, with what kind of scourge they were beaten? If with that scourge of three cords that was used when they gave nine-and-thirty stripes, repeating their strokes by a scourge of three cords thirteen times, how then could they inflict four or five stripes with such a scourge as that was?  

But as to the number of stripes which the master might inflict upon his slave, that was not stated, but left to the pleasure of the master, according to the nature of the crime: which seems hinted at in these words of our Saviour, and in the following rule amongst the Jews, some kind of measure still being attended to:  

" It is allowed to deal with a Canaanite [that is, a Gentile] slave with severity. But though this is de jure; yet there is a law of mercy, and rule of wisdom, that a man should be gentle, pursuing righteousness, not making the yoke heavy upon his servant, lest he afflict him."

Lightfoot: Luk 12:49

I am come to send fire on the earth; and what will I, if it be already kindled?   

[And what will I, if it be already kindled?] What will I; seems to be used after the manner of the schools, where What do I say? is the same with I do say this; and so What do I decree or approve? is the same with This I do decree or approve. So What will I? is the same with This I will. Thus, in these words of our Saviour, What will I, if it be already kindled; the meaning is, This I will, that it be already kindled. Now what kind of fire this was which he would have already kindled, he himself explains Luk 12:51, and so on.

Haydock: Luk 12:8

Whosoever shall confess me. By these words we are informed, that more than bare inward protestations of fidelity will be demanded of us; for he moreover requires an exterior confession of our faith. (St. Ambrose)

Haydock: Luk 12:13

The inheritance. This man might think, that Jesus being the Messias, would act like a king and a judge. (Witham) ---

Speak to my brother, &c. See in this the spirit of this world, at the very time Jesus is teaching disinterestedness, and the contempt of riches, he is interrupted by a man, who begs him to interfere in a temporal concern: deaf to every thing else, this man can think of his temporal interest only. (Calmet) ---

He begged half an inheritance on earth; the Lord offered him a whole one in heaven: he gave him more than he asked for. (St. Augustine)

Haydock: Luk 12:14

Judge, &c. Our Saviour does not here mean to say that he or his Church had not authority to judge, as the Anabaptists foolishly pretend; for he was appointed by the Father, the King of kings, and the Lord and Judge of all. He only wished to keep himself as much detached as possible from worldly concerns: 1. Not to favour the opinion of the carnal Jews, who expected a powerful king for the Messias. 2. To shew that the ecclesiastical ministry was entirely distinct from political government, and that he and his ministers were sent not to take care of earthly kingdoms, but to seek after and prepare men for a heavenly inheritance. (St. Ambrose, Euthymius, Ven. Bede)

Haydock: Luk 12:19

Much goods, &c. It is evident how far this poor man was mistaken, when he called these things goods, which with more reason ought to be esteemed evils. The only things that can rightly be called goods, are humility, modesty, and its other attendants. The opposite to these ought to be esteemed evils; and riches we ought to consider as indifferent. (St. John Chrysostom)

Haydock: Luk 12:22

Therefore I say to you, &c. Our Lord proceeds step by step in his discourse, to inculcate more perfect virtue. He had before exhorted us to guard ourselves against the fatal rocks of avarice, and then subjoined the parable of the rich man; thereby insinuating what folly that man is guilty of, who applies all his thoughts solely to the amassing of riches. He next proceeds to inform us that we should not be solicitous even for the necessities of life: wishing by this discourse to eradicate our wicked propensity to avarice. (Theophylactus)

Haydock: Luk 12:29

And be not lifted up on high. [1] St. Augustine (lib. ii. QQ. Evang. q. 29. t. 3, part 4, p. 257.) expounds it thus: do not value yourselves for the plenty and variety you have of things to eat. Others, by the Greek, look upon it as a metaphor, taken from meteors in the air, that appear high, and as it were in suspense whether to remain there or to fall down; so that they expound it: be not distracted and disturbed with various thoughts and cares how to live. (Witham)

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[BIBLIOGRAPHY]

Nolite in sublime tolli, Greek: me meteorizesthe; See St. Augustine, incipit superbire de talibus. lib. v. QQ. Evang. Q. 29.

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Haydock: Luk 12:32

Christ styles the elect in this place, his little flock, on account of the greater number of the reprobate; or rather through his love of humility, because though the Church be most numerous, yet he wishes it to continue in humility to the end of the world, and by humility to arrive at the reward which he has promised to the humble. Therefore, in order to console us in our labours, he commands us to seek only the kingdom of heaven, and promises us that the Father will bestow it as a reward upon us. (Ven. Bede)

Haydock: Luk 12:33

Be not solicitous that whilst you are fighting for the kingdom of heaven, the necessities of this life will be wanting to you, on account of his command. Sell what you possess, that you may bestow charity; which those do, who having left all things, nevertheless labour with their hands for their livelihood, and to bestow the rest in charity. (Ven. Bede)

Haydock: Luk 12:35

Let your loins be girded; i.e. be prepared to walk in the way of virtue; a comparison taken from the custom of the eastern people, who girded up their long garments, when they went about any business. (Witham) ---

After our divine Saviour had given his disciples such excellent instructions, he wishes to lead them still farther in the path of perfection, by telling them to keep their loins girt, and to be prepared to obey the orders of their divine Master. By lamps burning in their hands he wished to insinuate, that they were not to pass their lives in obscurity, but to let their lights shine before men. (Theophylactus)

Haydock: Luk 12:38

In the first watch is childhood, the beginning of our existence, and by the second is understood manhood, and by the third is meant old age. He, therefore, who does not comply with our divine Master's injunctions in the first or second watch, let him be careful not to lose his soul by neglecting to be converted to God in his old age. (St. Gregory in St. Thomas Aquinas)

Haydock: Luk 12:39

Some have imagined that the devil, our implacable enemy, is designated by the thief, and our souls by the house, and man by the householder: yet this interpretation does not agree with what follows; for the coming of our Lord is compared to the thief, as if surprising us on a sudden. This latter opinion, therefore, seems to be the more probable one. (Theophylactus)

Haydock: Luk 12:48

Shall be beaten with few stripes. Ignorance, when it proceeds from a person's own fault, doth not excuse, but only diminisheth the fault. (Witham)

Haydock: Luk 12:49

I am come to send fire on the earth. By this fire, some understand the light of the gospel, and the fire of charity and divine love. Others, the fire of trials and persecutions. (Witham) ---

What is the fire, which Christ comes to send upon the earth? Some understand it of the Holy Ghost, of the doctrine of the gospel, and the preaching of the apostles, which has filled the world with fervour and light, and which was signified by the flames of fire which appeared at the descent of the Holy Ghost upon the apostles. My words, says the Lord, in Jeremias, (Chap. xxiii. 29.) are as a fire, and as a hammer, that breaketh the rock in pieces. Others understand it of the fire of charity, which Christ came to enkindle upon the earth, and which the apostles carried throughout the whole world. But the most simple and literal opinion seems to be, the fire of persecution and war. Fire is often used in Scripture for war: and our Saviour declares in St. Matthew that he is come to bring the sword, and not peace; that is, the doctrine of the gospel shall cause divisions, and bring persecutions, and almost an infinity of other evils, upon those who shall embrace and maintain it. But it is by these means that heaven must be acquired, it is thus that Jesus Christ destroys the reign of Satan, and overturns idolatry, superstition, and error, in the world. So great a change could not be made without noise, tumult, fire, and war. (Calmet)

Haydock: Luk 12:50

I am to be baptized, with troubles and sufferings. ---

And how am I straitened? &c. not with fear, but with an earnest desire of suffering. (Witham)

Haydock: Luk 12:54

In these words he reproaches them, that they knew well enough how to judge of the weather by the appearance of the heavens; but were ignorant how to distinguish the times: i.e. could not discern that the time marked by the prophets, for the coming of the Messias, was accomplished. In Palestine, the Mediterranean Sea, which was to the west, was accustomed to send clouds and rain; and the south winds, which came from Arabia and Egypt, very warm countries, caused dryness and heat. (Calmet)

Gill: Luk 12:5

But I will forewarn you whom ye shall fear, I will be your monitor, and direct you to the proper object of fear and reverence, and whom you should be careful to displease and offend:

fear him, which after he hath killed; your body, as the Persic version adds; hath taken away the life of it, by separating soul and body asunder, by sending one disease or another, or death in one shape or another:

hath power to cast into hell; your soul, as the above version also adds; yea, to destroy both body and soul in hell, as in See Gill on Mat 10:28.

yea, I say unto you, fear him; and none else, not with a servile, but with a filial fear.

Gill: Luk 12:6

Are not five sparrows sold for two farthings,.... As two were sold for one farthing; see Gill on Mat 10:29; so in buying and selling, where more money is laid out, things are bought cheaper; the Persic version reads, "for two barley corns":

and not one of them is forgotten before God; a single sparrow, a bird of little value and worth, is taken notice and care of by him; it has its life from him, and is provided for with food by him, and is under his protection; nor does he ever forget it, nor can any thing be done to it, without his permission; it cannot be struck, so as to cause it to fall on the ground, or be taken in a snare, or be killed in any shape, without the knowledge of God: his providence reaches to the minutest creatures and things, and much more then to rational creatures, to men; and still more to his dear children, ministers, and apostles.

Gill: Luk 12:7

But even the very hairs of your head are all numbered,.... Not only their persons had passed under the hands of him that telleth them, who is the "Palmoni", or "wonderful numberer", as in the margin of Dan 8:13 and not only the several members of their bodies, or the more substantial parts of them, were written in the book of his purposes, according to which they were fashioned in time, but the more minute parts, and less to be regarded, were all told over, and kept in account; even the very hairs of their head, and not one of them could fall to the ground, any more than a sparrow; or be plucked off by men, without the knowledge and will of God; so careful is the providence of God, of all his people:

fear not therefore, ye are of more value than many sparrows; for if the hairs of their heads are as much regarded as sparrows, their persons and their lives must be of more account, than an infinite number of them, nor are they to be mentioned with them.

Gill: Luk 12:8

Also I say unto you, &c. The same as in Mat 10:32

whosoever shall confess me before men, him shall the son of man also confess before the angels of God; only instead of I, he here calls himself "the son of man"; and instead of "before my Father which is in heaven", here it is, "before the angels of God"; who will accompany Christ when he comes to judgment, and will be present, when he shall acknowledge his true followers as the blessed of his Father, the chosen of God, his redeemed and sanctified ones; and reject others before his Father, and the whole universe of rational beings: it is said in the Targum on Son 1:15.

"when the children of Israel do the will of their king, he by his word (the Logos) praises them in the family of the holy angels.''

This Christ, the eternal word, will do at the great day.

Gill: Luk 12:9

But he that denieth me before men,.... That is, that continues to deny Christ, and lives and dies a denier of him; for otherwise it is possible for a person to deny Jesus to be the Son of God, or the Messiah, and afterwards confess him, as a Pagan or Jew; and through temptation, a real Christian may be left for a while, in one shape or another, to deny him and his truths, and afterwards truly repent, and at last be saved, as Peter; but they that deny Christ publicly, and persist in it,

shall be denied before the angels of God: they will be denied by Christ as belonging to him; they will be denied admission into heaven; they will be covered with shame and confusion publicly; they will be sent into everlasting burnings, and be ever tormented with fire and brimstone, in the presence of the holy angels.

Gill: Luk 12:10

And whosoever shall speak a word against the son of man, it shall be forgiven him,.... These words, though introduced by Luke among the sayings of Christ, recorded in Matt. 10 yet were said by Christ, on occasion of the Pharisees, ascribing his works to diabolical influence and assistance; see Gill on Mat 12:32.

but unto him that blasphemeth against the Holy Ghost; as the Pharisees did, by charging the miracles of Christ with being done by the help of the devil, when they were wrought by the finger of the Spirit:

it shall not be forgiven. The Ethiopic version adds at the close of this verse, as in Matthew, "neither in this world, nor in that which is to come".

Gill: Luk 12:11

And when they bring you unto the synagogues,.... Of the Jews, to be examined and scourged by the rulers of them:

and unto magistrates and powers; Heathen ones; the Persic version reads, "princes and kings"; and the Ethiopic version, "princes, kings, and judges"; see Mat 10:18

Take ye no thought how, or what thing ye shall answer, or what ye shall say; be not anxiously concerned, neither about the manner, nor the matter of your answer, apology, and defence: in the first part of this clause, the Syriac, Persic, and Ethiopic versions, only read, "how"; and the Arabic version only, "what"; See Gill on Mat 10:19.

Gill: Luk 12:12

For the Holy Ghost shall teach you,.... Shall give both words and matter: in the same hour; instantly, immediately:

what ye ought to say; what will be proper to be said, for the honour of Christ, the defence of the Gospel, and the confusion of enemies; See Gill on Mat 10:20.

Gill: Luk 12:13

And one of the company said unto him,.... Not one of the disciples of Christ, but one of the multitude, or crowd, about him, Luk 12:1

Master, speak to my brother, that he divide the inheritance with me: the firstborn, according to the law, in Deu 21:17 had a double portion: but the eider brother here, it seems, was for keeping all, and would not divide any part to his younger brother; wherefore he applies to Christ, to interpose his authority, which he imagined would have great weight with his brother, who might be a hearer of Christ, and favourer of him: or however, such was the fame of Christ, and such credit he obtained by his ministry and miracles, that he concluded a word from him, would go a great way with his brother, to engage him to make a right and proper division, as he ought; and especially, if he looked upon him, as the king Messiah the Jews expected, he might take this to be part of his work and office, to settle such civil affairs as these: we often read in the Jewish writings, of brethren dividing their substance, left by their parents; so it is said ^f,

חאחין שחלקו, "brethren that divide", (a field,) give two corners (to the poor); if they return and become partners, they give but one.''

Where there were but two brethren, as here, the one was called בכור, "the firstborn"; and the other, פשוט, "simple"; having no title or character: and concerning dividing inheritances, there are the following rules ^g:

"the firstborn takes a double portion of his father's goods, as is said, Deu 21:17 how? a man leaves five children, and one of them is the firstborn: the firstborn takes the third part of the substance, and every one of the four simple ones, takes a sixth part: if he leaves nine children, and one of them is the firstborn, he takes the fifth part, and every one of the eight simple ones, takes a tenth part; and so according to this division, they divided for ever----he that has two sons, a firstborn and a simple one, and they both die in his lifetime, the firstborn leaves a daughter, and the simple one leaves a son; lo, the son of the simple one inherits the third part of the old man's goods, which is his father's part; and the daughter of the firstborn, inherits the two thirds, which is the part of her father.''

And again ^h,

"two brethren that "divide", and a brother comes to them from the province of the sea: and so three brethren that "divide", and a creditor comes and takes the part of one of them, though the one takes land, and the other money, the division is void, and they return and divide the rest equally: if any one orders at the time of death, that there should be given to such an one a palm tree, or a field out of his substance, and the brethren "divide", and do not give such an one any thing, lo, the division is void; and how do they do? they give what he ordered the heirs, and after that they return and divide as at the beginning: brethren that divide, value what is upon them; but what is upon their sons and their daughters, which they have in possession, they do not value--he that leaves fatherless children, some that are grown up, and others little ones, and they are willing to divide their father's goods, so that those that are grown up may take their part, the sanhedrim appoint a guardian for the little ones, and he chooses a good part for them: and when they are grown up, they cannot make it void, for lo, by the decree of the sanhedrim, they divided for them; but if the sanhedrim err in computation, and give them less, they may make it void, and make another division when, they are grown up.''

But it would be tedious to transcribe all the rules, relating to such cases.

Gill: Luk 12:14

And he said unto him, man,.... Or "friend", as the Ethiopic version renders it; that is, Jesus said to him, as the Syriac, Persic, and Ethiopic versions express it:

who made me a judge, or a divider over you? referring to the words of one of the Hebrews to Moses, when he interposed in a difference, Exo 2:14 suggesting, that the same might be retorted on him, should he engage in such an affair: the reason why Christ avoided meddling with it, was not because it is unlawful for Christians to concern themselves in arbitrations about civil affairs, and in making up family differences, which is very commendable; but lest by such a step, he should give occasion to them, to conclude he was a temporal king: whereas his kingdom was not of this world, and his business lay not in civil affairs, and the management of them; but in spiritual concerns, in preaching the Gospel, and doing good to the souls of men; wherefore this was out of his province: and besides, it was a matter of covetousness, either in this person, or his brother, or both; which Christ takes an occasion from hence to expose, agreeably to his office; to which may be added, that this man seems to have disturbed Christ in his public work, and was of such a worldly spirit, as to prefer the care of his secular affairs, to the hearing of the word, and the welfare of his immortal soul.

Gill: Luk 12:15

And he said unto them,.... Either to the two brethren, or to his disciples, as the Syriac and Persic versions read, or to the whole company:

take heed, and beware of covetousness; of all covetousness, as read the Vulgate Latin, Syriac, Arabic, and Ethiopic versions, and some copies; that is, of all sorts of covetousness, and every degree of it, which of all vices is to be avoided and guarded against, being the root of all evil; and as the Persic version renders it, is worse than all evil, and leads into it:

for a man's life consisteth not in the abundance of the things which he possesseth; of flocks and beasts, as the Persic version renders it: a man's natural life cannot be prolonged by all the good things of the world he is possessed of; they cannot prevent diseases nor death; nor do the comfort and happiness of life, lie in these things; which are either not enjoyed by them, but kept for the hurt of the owners of them, or are intemperately used, or some way or other imbittered to them, so that they have no peace nor pleasure in them: and a man's spiritual life is neither had nor advantaged hereby, and much less is eternal life to be acquired by any of these things; which a man may have, and be lost for ever, as the following parable shows.

Gill: Luk 12:16

And he spake a parable unto them, saying,.... He supposed the following case, and made use of it by way of illustration of what he had said:

the ground of a certain rich man brought forth plentifully; who notwithstanding his riches, was but a fool, as the sequel shows; rich men are not always wise in things natural and civil; and very few of them are spiritually wise, or wise in spiritual things, in things which relate to the welfare of their souls; but however, this man was very prosperous in his worldly affairs, as a man of a small share of common sense may be, and wicked men often are: the word translated "ground", signifies a "region", or "country", which expresses the more, the riches of this man, that he had not a common and ordinary farm, but a whole country as it were; at least a very large part of one, and all this fruitful.

Gill: Luk 12:17

And, he thought within himself,.... And foolish thoughts they were; he did not think of God, or that there was one, and much less that he was the author, of all his outward prosperity and plenty; and was still further off of thinking of returning thanks to God for it: or of asking counsel of him, what he should do with it; but he consults himself only, and thought only within, and for himself; and not at all of his poor neighbours, or for the good of others; nor did he think even of his own soul, but altogether about his worldly substance:

saying, what shall I do? he does not say what shall I do for God? for his interest service, and glory? for the poor, the hungry, and thirsty, and naked? or for my own soul, that that may be eternally saved? but what shall I do with my goods?

because I have no room where to bestow my fruits: he had gathered in his harvest, and filled his barns as full as they could hold, so that they had no room for more; and yet had still an abundance to lay up, and about which he was anxiously concerned; not thinking of the empty bellies, barns, and houses of the poor, where he might have stowed much.

Gill: Luk 12:18

And he said, this will I do,.... This was the resolution he came to, and which he took up, without consulting God, or asking leave of him:

I will pull down my barns, and build greater; which was not a very wise one; for he might have let his present barns have stood, and have added new ones to them:

and there will I bestow all my fruits and my goods; he ascribes the increase of his substance to himself, and reckons them his own acquisitions, and entirely owing to his diligence and industry; and therefore calls them my fruits, and my goods; and accounts them his good things, his only good things; as worldly men place all good and happiness in outward enjoyments, having no notion of spiritual and eternal good things he determines to lay up all in his barns, for his own use and service, and nothing for God and his interest, nor any thing for the poor and their relief.

Gill: Luk 12:19

And I will say to my soul,.... Himself, see Psa 49:18 or to his sensual appetite, which he sought to indulge and gratify, for he was wholly a sensual and carnal man:

soul, thou hast much goods laid up for many years: he foolishly promises himself a long life, when no man can boast of tomorrow, or knows what a day will bring forth; or can assure himself he shall live a day, an hour, or moment longer: and he also depended upon the safety of his goods, thus laid up; whereas his barns might be consumed by fire at once, or his goods be devoured by vermin, or plundered by thieves, and by various ways taken out of his hands; for riches are uncertain things, and make themselves wings and fly away:

take thine case, eat, drink, and be merry; spend thy life in ease, luxury, and mirth; put away the evil day far from thee: never trouble thyself about a future state, tomorrow shall be as this day, and much more abundantly; and thou hast enough to make thyself happy, and let nothing disturb thee, and give a loose to all sensual pleasures, and carnal joys. This is the language of epicure among the Jews, and is forbidden to be used, especially on fast days; for so it is said, ⁱ.

"let not a man say I will go to my house, "and I will eat and drink", (and say) שלים עליך נפשי, "peace to thee, O my soul"; if he does so, of him the Scripture says, Isa 22:13 "Behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine, let us eat and drink, for tomorrow we shall die---surely this iniquity shall not be purged from you, till ye die, &c."''

Gill: Luk 12:20

But God said unto him,.... He determined within himself he should die that night; for the time of a man's death, as well as of his birth, is fixed by God; or he sent the messenger of death, some disease or another, the language of which was, immediate death, or death in a very short time; or spoke to his conscience, and impressed it on his mind, that he should die that night, and not live:

thou fool: as he appeared to be, throughout the whole of his conduct:

this night thy soul shall be required of thee: which is of God's immediate formation, is immortal, of more worth than a world, and its loss is irreparable; and for which a man is accountable to God, the Father of spirits; and which he requires at a man's hands at death, which is here designed; and shows, that a man has no power over it to retain it, but must give it up when it is called for, even that very instant, "this night" which may refer to the time when covetous persons are employing their thoughts about their worldly goods, or when epicures and sensual persons are indulging themselves in luxury and intemperance; and to the condition the soul is in, being in the night and in darkness, and knows not whither it is going; and denotes its immediate remove, and the suddenness of divine wrath and vengeance; the Vulgate Latin, and Syriac versions, agreeably to the Greek text, read the words, "this night do they require thy soul of thee"; or "out of thy body", as the Persic version reads: the Ethiopic version renders it, "they shall take thy soul from thee"; that is, the evil angels, the devils having a commission from God, shall demand thy soul; and as soon as ever it is separated from the body, shall seize upon it, and carry it to hell; just as the good angels carry the souls of the saints to heaven, Luk 16:22

Then whose shall those things be, which thou hast provided? not his own, for he can carry nothing with him; nor does he know whose they will be, whether the persons he designed them for, or some others whom he abhorred, and would, if possible, have prevented their enjoyment of them; and should he have them for whom he intended them, he does not know how he will turn out, whether a wise man or a fool, or what use he will make of them.

Gill: Luk 12:21

So is he that layeth up treasure for himself,.... This is the accommodation of the parable. Just such a fool is he, and this will be the end or him, who employs all his thoughts, and spends all his time, in amassing to himself worldly riches and wealth, in laying up treasures on earth for himself, for futurity: and makes no use of his earthly substance to be the good of others; nor shows any concern for spiritual and eternal riches; but places all his hope, trust, and confidence, in uncertain riches:

and is not rich towards God; or "in God", as the Syriac and Arabic versions read; in things pertaining to God, in spiritual things, in faith, and in good works; and is not concerned to lay up a treasure in heaven, to have an interest in durable riches and righteousness; whereas one that is rich towards God, acknowledges that he receives all his riches from God, as the Ethiopic version reads; he gives up all into the hands of God, depends upon his providence for the increase, security, and continuance of it; and uses it to his honour and glory, and for the good of his interest; and is chiefly concerned for the riches of grace and glory; and enjoys much of God, and places all his riches in him: such a man is a wise man, but the reverse of this is the fool in the parable.

Gill: Luk 12:22

And he said unto his disciples,.... Having finished the parable which he spake to the whole audience in common, he directed himself to his disciples, who were poor, and apt to be over anxious about their living in the world:

therefore I say unto you, take no thought for your life, what ye shall eat. The Ethiopic version adds, "and what ye shall drink"; and so a manuscript in Gonvill and Caius College in Cambridge, which seems to be transcribed from Mat 6:27 life is very near and dear to man; all that a man has, he will give for it; and it is his duty to be careful to preserve it, and to make use of means for the support of it; but then, as he should not be dainty about the food he eats, and should refuse no good creature of God, but receive it with thanksgiving, so he should not distress himself for fear of wanting bread, nor distrust the promises of God, and a supply from him; but should cast all his care upon the Lord, who daily cares for him:

neither for the body, what ye shall put on: it is highly proper and necessary that the body should be clothed, partly for decency, and partly to secure it from the inclemency of the weather; but then persons should not be difficult and over nice about what they wear, nor be distressed, fearing they should be clothed with rags; but should trust in the Lord, who gives food and raiment, and all things richly to enjoy.

Gill: Luk 12:23

The life is more than meat,.... What in Matthew is put by way of question, is here strongly affirmed; and these words contain a reason or argument to dissuade from an anxious, distressing thought and care about the necessaries, conveniencies, and comforts of life: and all the Oriental versions read, "for", or "seeing the life is more than meat"; that is, it is more excellent and valuable in its own nature, being that for the support of which meat is provided; and seeing God is the author and giver of life, it need not be doubted but he will give meat for the maintenance and continuance of it, so long as is his pleasure it should subsist.

And the body is more than raiment; it is of more worth than the richest clothing that can be had; the finest piece of embroidery is not comparable to the curious workmanship of the body, Psa 139:15 and he that has so curiously wrought that, will not fail to provide suitable and proper clothing for it; and therefore there ought to be no anxiety on this account; See Gill on Mat 6:5.

Gill: Luk 12:24

Consider the ravens,.... According to the Jews ^k there are three sorts of ravens, the black raven, the raven of the valley, which is said to be white, and the raven whose head is like a dove. In Matthew the "fowls of the air" in general are mentioned, as they are here in the Cambridge copy of Beza's; but in others, "the ravens" in particular, they being fowls of very little worth, and disregarded by men, and odious to them, as well as unclean by the law; and yet these are taken care of by God. The Arabic version reads, "the young ravens"; and these are which are said to cry unto God, who provides food for them, and gives it to them, Job 38:41

for they neither sow nor reap, which neither have storehouse nor barn; and yet they are provided for, and therefore, why should men, and especially God's own people, distrust his providence over them, when they both sow and reap, have the seedtime, and harvest in the appointed seasons: they cast their seed into the earth, and it springs up and brings forth much fruit, which they reap when ripe, and gather into their barns and storehouses, from whence they are supplied till another season returns; wherefore they have no reason to distress themselves, seeing, though this is not the case of ravens, yet

God feedeth them; their young ones, as the above places show. Jerom says ^l, that it is affirmed by some philosophers, that they live upon dew. The Jews ^m have a notion, that the old ravens being cruel to their young, and hating them, the Lord has pity on them, and prepares flies, or worms for them, which arise out of their dung, and enter into their mouths, and they them. One of their commentators says ⁿ, when the young ones are hatched they are white, and the old ones leave them, not taking them for their own, and therefore bring them no food, and then they cry to God; and this is mentioned by some Christian writers, but not sufficiently confirmed: and another of them observes ^o, that the philosophers of the Gentiles say, that the ravens leave their young as soon as they are hatched; but what Aristotle ^p, Pliny ^q, and Aelianus ^r affirm of these creatures is, that as soon as they are able to fly they turn them out of their nests, and even drive them out of the country where they are; when, as it is said in Job, "they wander for lack of meat, and cry unto God, who gives it to them": and since this is the case, and the providence of God is so much concerned for such worthless creatures, the people of God, and disciples of Christ, ought by no means to distrust it: for as it follows,

how much more are ye better than the fowls: or "than these", as the Vulgate Latin version reads; that is than these ravens, or any other fowls whatever; See Gill on Mat 6:26.

Gill: Luk 12:25

And which of you with taking thought,.... In an anxious and distressing manner, for food and raiment, in order to preserve and continue life,

add to his stature one cubit? The Persic version reads, "to his stature and height", as if this referred to the height of stature; whereas it seems rather to regard the age of a man, and the continuance of his life; See Gill on Mat 6:27.

Gill: Luk 12:26

If ye then be not able to do that which is least,.... As to make the smallest addition to a man's stature, or rather to add one moment to his days:

why take ye thought for the rest? which are much greater, as to preserve the body in its whole bulk, and all its parts, or for the feeding and clothing of it, or rather for the continuation and preservation of life to any length of time; for if it cannot be by all a man's care and solicitude lengthened out one moment longer than is the pleasure of God, how should it be by such anxiety continued for months and years?

Gill: Luk 12:27

Consider the lilies how they grow,.... Some copies read, "the lilies of the field", as in Mat 6:28 The Persic version renders the word, "the roses and lilies of the field": and the Arabic version, the "flowers"; any flowers of the field; for what is afterwards said, is true of any of them, but particularly of the lilies: now, as the former instance of God's feeding the ravens is designed to remove all anxious and distressing thoughts about food for the body; this is mentioned to take off every thing of that kind with respect to clothing for it; wherefore, in Matthew, these words are premised to it, "and why take ye thought for raiment?" there will be no need of it, when it considered how the lilies, or tulips, or any other flowers grow up out of the earth, and in what a fine beautiful dress they appear, without any care or labour of their own, and even without the care and management of a gardener; for flowers of the field are here meant:

they toil not, they spin not; they neither labour as men do, in sowing flax, and dressing it, or in combing of wool, or in spinning of either:

and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. The Ethiopic version renders it, "in the whole time of his glory"; throughout his glorious reign, at any time; whenever upon any extraordinary occasion he was dressed out in the finest manner, yet even then a lily outdid him; its glory being natural to it, whereas his, at best, was but artificial, and an imitation of nature; See Gill on Mat 6:29.

Gill: Luk 12:28

If then God so clothe the grass,.... lilies and tulips; for they are no other than grass, weak, frail, fading, short lived flowers, which have all their gaiety and beauty from the great Creator of them:

which is today in the field, and tomorrow is cast into the oven: the grass is one day in the field, in all its verdure, glory, and beauty; and being cut down before evening, the next day it is withered and dried, and made fit to put into an oven, or under a furnace to heat them with:

how much more will he clothe you, O ye of little faith? The Persic version renders the words, "how much more excellent are ye than that, O ye of little faith?" they are more excellent in their nature, and of a longer duration, and are designed for greater ends and purposes; and therefore if God clothes the one in such a manner as he does, how much more will he not clothe the other? and such who are distrustful and diffident in this matter, may well be called men of little faith; See Gill on Mat 6:30.

Gill: Luk 12:29

And seek not what ye shall eat, or what ye shall drink,.... That is, in an anxious and distressing manner, with a tormenting and vexatious care; otherwise food is to be both asked of God every day, and to be sought for and after in the use of proper means:

neither be ye of doubtful minds; questioning and distrusting that ye shall have any thing to eat or drink: be not fickle, unstable, and inconstant, and wandering in your thoughts about these things, like the meteors in the air, which are carried about here and there; let not your minds be disturbed and distracted about them; or be anxiously solicitous for them; See Gill on Mat 6:31.

Gill: Luk 12:30

For all these things do the nations of the world seek after,.... That is, the Gentiles, as in Mat 6:32 who are frequently, in the Jewish writings, called, in distinction from the Jews, אומות העולם, "the nations of the world" ^s. This is an argument used to dissuade from an immediate and anxious concern for food and raiment, because it is Heathenish, and therefore very unbecoming the disciples and followers of Christ: it need not be wondered at in those that know not God, and do not acknowledge his providence, and are strangers to his covenant and promises; but must be very unsuitable to the characters of such who know that godliness has the promise of this life, and of that which is to come:

and your Father knoweth that ye have need of these things; and therefore it is needless to be so anxious about them: the Persic version reads, "all these things", and so some copies; that is, meat, drink, and clothing, all the necessaries of life; See Gill on Mat 6:32.

Gill: Luk 12:31

But rather seek ye the kingdom of God,.... The Vulgate Latin version adds, "first", as also, "and his righteousness", as in Mat 6:33 and the Ethiopic version reads, "seek his kingdom and righteousness" meaning either the grace of God, which is not meat and drink, but righteousness, peace and joy in the Holy Ghost, Rom 14:17 or the heavenly glory; unless the Gospel, and the dispensation of it, which is the Messiah's kingdom, and which was then just ushering in, should rather be intended.

And all these things shall be added unto you; food and raiment, which are as much as can be enjoyed; and godliness with these, and contentment with them, is great gain; See Gill on Mat 6:33.

Gill: Luk 12:32

Fear not little flock,.... these words are particularly directed to the immediate apostles and disciples of Christ; but are true of all the saints in all ages of time, who are compared to a "flock of sheep", being separated from the rest of the world in election, redemption, and the effectual calling, and being folded together in a Gospel church state; and also for their patience, meekness, humility, and harmlessness: these are a "little" flock; few in number, when compared with the wicked of the world; and mean and despicable in the account of men; and little in their own eyes: these are subject to many "fears"; some relate to their outward state, and condition, as that they shall want food and raiment, and not have the necessaries of life; which seems to be in the first place here intended, as appears from the context: and some regard their spiritual and eternal estate, as lest they should have no interest in the love of God, and in the covenant, in the blessings and promises of his grace; lest they should not belong to Christ; or the good work of grace should not be begun in them; or that they should not persevere to the end, and should at last miscarry of eternal life and happiness: and these fears arise from a body of sin, from the temptations of Satan, the hidings of God's face, and the prevalence of unbelief; for they have no true reason for them: God is on their side, and will not leave, nor forsake them, nor shall they want any good thing Christ is their shepherd, and he has bought them, with his own blood, and will lose none of them; and therefore they need not fear being taken care of both in soul and body, for time and eternity: and especially when what follows is considered,

for it is your Father's good pleasure to give you the kingdom; not only the Gospel, and the knowledge of the mysteries of it; nor the Gospel church state, and a right to all its ordinances; nor only the kingdom of grace, which cannot be moved; but the kingdom of glory: and which is a gift unto them, not obtained by any deserts or works of theirs; nor is their right unto, and enjoyment of it depending upon any such thing: and it their Father's gift, who is so by adopting grace, and through Christ Jesus their Lord; and which he gives according to his sovereign will and pleasure, and with a good will, delighting in them, and rejoicing over them to do them good, both here and hereafter: so that they may depend upon every good thing needful for them both in this world, and in the world to come; nor should they indulge anxious cares, or slavish fears.

Gill: Luk 12:33

Sell that ye have, and give alms,.... Since they had a kingdom bequeathed them by their heavenly Father, they should be so far from indulging an anxious care about food and raiment, that when there was a call in providence for it, and rather than the poor should go without a supply, it became them to sell their houses and lands, and whatever possessions they had, and relieve them; and so they did not long after; for some of those who sold their estates, and brought the money to the apostles, Act 4:34, might be now present; and the more readily and cheerfully do what they did, remembering these words of Christ:

provide yourselves bags which wax not old; as do the bags of misers: their bag is, צרור נקוב, "a bag pierced through", or that has a hole in it, which lets the money out as it is put in, Hag 1:6 and which the Targum renders by, למארתא, "for a curse"; as money hoarded up in bags by covetous persons generally is: Christ would have his followers put their money up in other bags; not in such which rot through age, or are worn out, and are full of holes through use; but into the hands and bellies of the poor, the fruit and reward of which will always abide;

a treasure in the heavens that faileth not: whereas treasure on earth does, being either taken away from the possessors of it by various ways, or they from that:

where no thief approacheth; can come near to steal it away, which is often the case here on earth:

neither moth corrupteth; as it does the best of garments, wore by men: but the robes of glory and immortality can never be corrupted: See Gill on Mat 6:20.

Gill: Luk 12:34

For where your treasure is,.... Whether in heaven, or in earth, there will your heart be also: the heart is always set upon the treasure, and as is a man's treasure, such is his heart, that is, set upon it; if his treasure is only here, and he has not the true riches, his heart is only earthly and carnal; but if his treasure is heavenly, his heart and conversation will be in heaven; See Gill on Mat 6:21.

Gill: Luk 12:35

Let your loins be girded about,.... With the girdle of truth, Eph 6:14 keeping close to the doctrines of the Gospel, abiding faithfully by them, even unto death: the allusion is either to the eating of the first passover, Exo 12:11 or rather to servants, who, in these eastern countries, wore long garments; and therefore, when in business, used to gather them up, and gird them about them, that they might perform their service with greater strength, more ease, quicker dispatch, and less hinderance: the phrase denotes readiness for business:

and your lights burning. The Vulgate Latin version adds, "in your hands"; meaning torches that were held in the hand: and may design either the Scriptures of truth, which were to be a light or lamp unto them, guiding and directing them in the ministration of the Gospel; or the lamps of profession, which should be kept clear and bright, and good works, becoming them, that should so shine before men, that all may see them, and glorify God. The allusion is to persons waiting at a wedding in the night, with torches and flambeaus in their hands.

Gill: Luk 12:36

And ye yourselves like unto men that wait for their Lord,.... Who either was at a wedding, or was the bridegroom himself; so be ye in a readiness, waiting for the coming of Christ, the bridegroom of the church:

when he will return from the wedding, The Syriac version renders it, "from the house of feasting"; from any entertainment, or from the marriage feast, or rather the marriage itself, to the bride chamber: so when Christ has, by the preaching of the Gospel, and the power of his grace, espoused all his elect, he will descend from heaven, and take them to himself; they shall then be called to the marriage supper of the Lamb, and enter with him into the nuptial chamber, and be for ever with him:

that when he cometh and knocketh, they may open to him immediately; and let him in without any delay, as soon as ever he comes to the door; and at the first knock, open it to him at once, having light, and being in a posture of readiness, and in constant expectation of him: so such who have believed in Christ, and have been faithful to his cause and interest, and have held fast the profession of their faith without wavering, when Christ shall either come and knock at their doors by death, or shall come to judgment, and sound the alarm of it, they shall be ready to obey the summons with the greatest cheerfulness, and meet him with the utmost pleasure.

Gill: Luk 12:37

Blessed are those servants whom the Lord,.... The Syriac, Arabic, and Ethiopic versions read, "their Lord", the master of them, or the Lord Jesus Christ:

when he cometh shall find watching: for him, and not asleep. The Ethiopic version reads, "so doing, and watching"; girding up their loins, trimming their lamps, and waiting for their Lord's coming: such servants are happy, they will appear to be in the favour of their master, who will take notice of them and show some marks of respect to them; as Christ will to all his good and faithful servants, whenever he comes, whether at death, or at judgment; and who will be happy then, being found so doing, and found in him:

verily I say unto you that he shall gird himself; not that Christ shall really do this, or appear in the form of a servant; but that he shall readily, cheerfully, and at once introduce his servants into his joy, and make them partakers of all the glories of the other world:

and make them to sit down to meat; at his table in his kingdom; see Mat 8:11

and will come forth and serve them; with food, yea, will feed them himself, and lead them to fountains of living water, Rev 7:17 The Arabic version renders it, "he shall stand to minister unto them": the phrase is expressive of the posture of a servant; who, as Dr. Lightfoot observes, is הולך, "walking", and who goes round about the table, whilst others sit ^t: some think there is allusion in the words to a custom used at some feasts, particularly at the feasts in honour of Saturn, in which servants changed clothes with their masters, and sat at their tables, and their masters served them ^u.

Gill: Luk 12:38

And if he shall come in the second watch,.... Of the night, that is, after nine o'clock, or any time between nine or twelve; for the second watch was from nine o'clock till twelve; and this was coming early from an entertainment, or a wedding, which were commonly kept in the night, and late;

or come in the third watch, or after twelve o'clock, or any time between twelve and three; for the third watch was from twelve o'clock to three, which was late; See Gill on Mat 14:25 The Persic version reads, "in the second, or third part of the night"; and the Ethiopic version, "in the second or third hour of the night";

and find them so. The Arabic version adds, "doing"; as above described, with their loins girt, lights burning, and they watching for their Lord's coming:

blessed are those servants; since they shall be used and treated as before related.

Gill: Luk 12:39

And this know,.... The Ethiopic version reads, "this only know"; only take notice of this one thing, and it may be of some use to direct you in your conduct how to behave during the absence of your Lord, until the time he shall come again:

that if the good man of the house had known what hour the thief would come; that is, if the owner, or master of the house, whose the goods in the house are, could by any means know what time of the night the thief would come to break into his house, in order to plunder it, and carry off his goods:

he would have watched; either he himself in person, or he would have set a watch about his house, or in it:

and not have suffered his house to be broken through; either the door to be broken up, or the wall to be dug through, but by a guard about it, or within it, would have prevented such a design. And so in like manner, could it be known in what time Christ would come, either to the destruction of Jerusalem, or at death, or to judgment, every thoughtful, prudent man that should know it, would be upon his guard, that he might not be surprised with it; and though the precise time could not be known, yet inasmuch as the thing itself is certain, it became all the servants of Christ to be watching for it; See Gill on Mat 24:43.

Gill: Luk 12:40

Be ye therefore ready also,.... Not habitually, but actually, in the exercise of grace, and the discharge of duty, with loins girt, and lights burning. This may be understood either of a readiness to meet the Lord in the way of his judgments, and particularly the destruction of Jerusalem, which was to be in a few years; or of a preparation for death, and the last judgment, which lies in the righteousness of Christ imputed, and his grace imparted: and to have a comfortable view of the one, and a gracious experience of the other, as they will engage to the performance of good works, to which such are ready; so they make meet for the coming of Christ, be it in what way, and whensoever it will: and the rather, a concern should be had for such a preparation, because of the following reason,

for the son of man cometh at an hour when ye think not; in either of the above ways; See Gill on Mat 24:44.

Gill: Luk 12:41

Then Peter said unto him, Lord,.... The Syriac, Persic, and Ethiopic versions read, "our Lord":

speakest thou this parable: of the master at the wedding, and his servants waiting for him, or of the housekeeper watching that his house be not broken up, or both:

unto us, or unto all? Peter was in doubt whether the above discourse was peculiarly directed to them, the apostles, as containing special instructions to them in the discharge of the ministerial work; or whether it was designed for all his disciples and followers, both in the present age, and in time to come, to the end of the world.

Gill: Luk 12:42

And the Lord said, who then is that faithful and wise steward,.... Christ does not directly, and in express words, answer to Peter's question, but suggests, that though he intended it as a caution to all his people, and in it spoke to them all to be upon their watch and guard, Mar 13:37 yet that he had a special regard to them, his apostles, and succeeding ministers of the Gospel, whose characters, office, work, dignity, and honour, are here described. Such are stewards in Christ's family, they are entrusted with the stores and provisions of his house, and "faithfulness" and "wisdom" are requisite in them; the one, that they do not corrupt and adulterate the word of God, and mix it with human doctrines, but that they deliver it out pure and sincere as it is; and the other, that they may rightly divide it, and wisely distribute it:

whom his Lord shall make ruler over his household: Christ's "household", or family, is his church, over which the ministers of the Gospel are appointed "rulers", to govern the house according to the laws of Christ, and keep every thing in good decorum and order; and particularly their work, and which agrees to their character as stewards is,

to give them their portion of meat in due season: in doing which they answer the characters of faithful and wise stewards: they are faithful who give out the whole portion allotted, without adulterating it, or keeping back any part of it; and they are wise, who deliver it to them in proper time and season. The word translated "portion of meat", is only used in this place, and is rendered in the Vulgate Latin version, "a measure of wheat"; but it may be applied to any food in general, and an allotment of it; and signifies such a portion as was given to servants for one month, or rather every day; and may signify that portion of the word of God, and the interpretation of it, which is to be given forth every Lord's day to his people, suitable to their condition, cases, and circumstances. The Septuagint translators use the verb in Gen 47:12 who render the text thus, "and Joseph, εσιτομετρει, measured out to his father", and to "his brethren, and to all the house of father, wheat", or bread, "according to their persons", i.e. the number of them: to which passage there may be some reference here; at least it serves to illustrate this; See Gill on Mat 24:45.

Gill: Luk 12:43

Blessed is that servant,.... Who is faithful and wise, rules well, and discharges his trust with integrity, and disposes of the provisions of the house, in his hands, with great discretion and prudence:

whom his Lord, when he cometh; to take vengeance on the wicked Jews, or by death, or at judgment:

shall find so doing; behaving as a good ruler, and as a wise and faithful steward.

Gill: Luk 12:44

Of a truth I say unto you,.... This, with Christ, was a strong way of asserting the truth of any thing; and the sense is, you may assure yourselves of it, this will certainly be the happy case of such servant:

that he will make him ruler over all that he hath; as Joseph was made by Pharaoh. Such an one shall reign with Christ on earth a thousand years, and then in heaven with him to all eternity, where he shall enjoy all things; See Gill on Mat 24:47

Gill: Luk 12:45

But and if that servant say in his heart,.... Not the same servant before spoken of as a wise and faithful steward, that gives to all in the family the portion of meat in due season, and shall be found doing, and be made ruler over his master's goods but another, who also, as he, is made by his Lord ruler over his household, and is in a like post, and in the same office, but is an "evil servant", as Matthew calls him, to distinguish him from the other; and so the Arabic and Ethiopic versions read here:

my Lord delayeth his coming; though a wicked servant, he calls Christ his Lord; but it is not saying Lord, Lord, that will be of any avail, but doing the will of God, by believing in Christ, and obeying his commands: he had a notion of the coming of Christ, though he did not desire it; and because he tarried longer than was expected, supposed him to be slack concerning his promise, and began to think, and hope, and at length to believe, that he would not come at all, and therefore gave himself up to a wicked and licentious way of living:

and shall begin to beat the menservants and maidens; to persecute the ministers of the Gospel, and the true disciples of Christ, the undefiled virgins, that follow the Lamb whithersoever he goes:

and to eat, and drink, and to be drunken: to live a voluptuous and sensual life, to give himself up to intemperance and debauchery: and, generally speaking, as professors of religion, when they turn apostates, are the most violent persecutors of the saints; so such persecutors of Christ's, faithful followers are commonly drunkards and debauchees; See Gill on Mat 24:48, See Gill on Mat 24:49.

Gill: Luk 12:46

The Lord of that servant will come in a day when he looketh not for him,.... For, not coming as was expected, he gives over looking, and concludes he will not come at all; in which he will find himself mistaken, for he will come in the very day which is appointed, though men know not of it, and do not look for it:

and at an hour when he is not aware; for as neither the day, nor hour of Christ's coming are known to any man, it becomes men to look for it every day and hour, lest it come upon them unawares; as it will, on such evil servants before described, with whom it will go ill, as follows:

and will cut him in sunder, and appoint him his portion with unbelievers; whose portion is the lake which burns with fire and brimstone, which is the second death, Rev 21:8 and by these are meant, not only the Heathens, who never heard of Christ; nor the Jews only, who disbelieved the Messiah, and rejected him when he came; but all deists and atheists, who deny revelation; even all unbelievers of, and scoffers at the coming of Christ, and who put away the evil day far from them; compare with this Job 20:29, See Gill on Mat 24:51.

Gill: Luk 12:47

And that servant which knew his Lord's will,.... Not his secret, but his revealed will; the will of God, which lies in the declarations of his grace and mercy in the Gospel, and in the commands and ordinances expressed in his word; and which are the good, perfect, and acceptable will of God; the knowledge of which is necessary, in order to practice: and where there is a spiritual and saving knowledge, there will be practice: but there may be knowledge, where there is no practice, and which was the case here: Christ here distinguishes between wicked servants, some being knowing, and others ignorant; and accordingly the aggravations of their guilt are more or less:

and prepared not himself; so the Arabic and Ethiopic versions supply, but the Syriac version, "for him", that is, for his Lord: but it may as well be read as in the Vulgate Latin, without any supplement, "and prepared not"; he took no thought nor care about doing it; there is no preparation, readiness, nor disposition, in a natural man, to the will of God: no man is prepared or ready to do it, but he that is regenerated, or is made a new creature; who has the laws of God written on his heart, and who has the Spirit of God put within him, to cause him to keep them; and who has faith in Christ, and strength from him to observe them; but there may be knowledge, where such a preparation is wanting; persons may know much, and profess to know more, and in works deny all, and be to every good work, unfit, disobedient, and reprobate: this clause is left out in the Persic version:

neither did according to his will; the will of God is done aright, when what is done, is done according to the command of God, in the strength of Christ, from love to him, in the exercise of faith on him, and with a view to his glory, and without any dependence on what is done; but there may be knowledge, without any thing of this: the words, "neither did", are wanting in the Syriac version: and such a man that has knowledge without practice,

shall be beaten with many stripes; alluding to the law of the Jews, by which a wicked man was to be punished, by beating him with stripes, not exceeding, forty, according to the nature of his fault, Deu 25:2 and here it signifies, that persons who have light and knowledge, and the means thereof, and act not according to them, shall be punished with the greatest severity, and endure the greatest degree of torments in hell; see Mat 11:21

Gill: Luk 12:48

But he that knew not,.... His Lord's will; either not having the means of knowing it, as the Heathens; or through neglect of them, not attending to them, and making use of them, which is the case of many, where the Gospel revelation is:

and did commit things worthy of stripes; or punishment; as the Gentiles, by sinning against the law, and light of nature; and those who might have the advantage of a divine revelation, but neglect it: the Septuagint in Deu 25:2 have the same phrase as here, αξιος πληγων, "worthy of stripes":

shall be beaten with few stripes; their punishment shall be less, and it shall be more tolerable for them in the day of judgment, than for knowing professors. The Jews did not always inflict forty stripes, or forty save one, upon delinquents; but according to their crimes, and as they were able to bear them, more or fewer: so it is said ^w,

"when they judge a sinner, how many (stripes) he can bear, they do not reckon, but by stripes that are fit to be trebled: if they judge he is able to bear "twenty", they do not order that he be beaten with twenty one, that so they may be trebled, but that he be beaten with "eighteen": if they condemn him to receive forty, and after he is begun to be beaten, they observe him to be weak, and they say he cannot bear any more than these "nine", or "twelve", with which he has been beaten, lo, he is free; if they condemn him to receive "twelve", and after that he is beaten, they see that he is strong and able to bear more, lo, he is free, and he is not to be beaten any more, upon that estimation: if they condemn him today that he is to be beaten with "twelve" (stripes), and they do not beat him till tomorrow, and lo, tomorrow he is able to bear eighteen, they do not beat him but with twelve.''

And elsewhere the rule is ^x,

"he that commits a sin, in which there are two negative (commands broken) if they pronounce but one sentence, he is beaten and is free; but if not (i.e. if more than one) he is beaten, and when he is healed, he is beaten again.''

For unto whomsoever much is given, of him shall, much be required: the more knowledge a man has, the more practice is expected from him; and the greater his gifts are, the more useful he ought to be, and diligent in the improvement of them:

and to whom men have committed much, or to whom much is committed, of him they will ask the more; not more than what was committed to him, but more than from him, who has less committed to him; in proportion to what a man is entrusted with, the greater increase and improvement it is expected he should make.

Gill: Luk 12:49

I am come to send fire on the earth,.... Meaning either the Gospel, which is as fire, that gives both light and heat, warms the hearts of God's people, and causes them to burn within them; though very distressing and torturing to wicked men; so the word of God is compared to fire, in Jer 20:9. Or else zeal for it, and which would be opposed with sharp contentions by others; or rather persecution for the sake of the Gospel, called sometimes the fiery trial; which tries men, as gold is tried in the fire, what they are, and what their principles and profession be; unless the Holy Ghost, and baptizing with him, and with fire, should be meant; since Christ in the next verse, speaks of the baptism of his sufferings, which that was to follow:

and what will I? what shall I say concerning this fire? what shall I wish and pray for? what would be pleasing and agreeable to me? even this,

if it be already kindled; or "that it were already kindled", or "O that it were already kindled"; meaning either that the Gospel was warmly preached by his disciples, and zealously defended by them, as it was after his death and resurrection; or that hot persecution was raised against it which was now beginning, since the advantage of it would be far greater than the evil in it: or that the Holy Ghost was come down in cloven tongues, like as of fire.

Gill: Luk 12:50

But I have a baptism to be baptized with,.... Not water baptism, for he had been baptized with that already; nor the baptism of the Spirit, which he had also received without measure; though the Ethiopic version reads it actively, "with which I shall baptize", referring doubtless to that; but the baptism of his sufferings is meant, which are compared to a baptism, because of the largeness and abundance of them; he was as it were immersed, or plunged into them; and which almost all interpreters observe on the text, and by which they confess the true import and primary signification of the word used; as in baptism, performed by immersion, the person is plunged into water, is covered with it, and continues awhile under it, and then is raised out of it, and which being once done, is done no more; so the sufferings of Christ were so many and large, that he was as it were covered with them, and he continued under them for a time, and under the power of death and the grave, when being raised from thence, he dies no more, death hath no more dominion over him. This baptism he "had", there was a necessity of his being baptized with it, on his Father's account; it was his will, his decree, and the command he enjoined him as Mediator; it was the portion he allotted him, and the cup he gave unto him: and on his own part, he obliged himself unto it, in the counsel and covenant of peace; for this purpose he came into this world, and had substituted himself in the room and stead of his people; and it was necessary on their part, for their sins could not be atoned for without sufferings, nor without the sufferings of Christ; moreover, the promises and prophecies of the Old Testament concerning them, made them necessary:

and how am I straitened until it be accomplished: these words express both the trouble and distress Christ was in, at the apprehension of his sufferings as man; which were like to the distress of persons, closely besieged by an enemy; or rather of a woman, whose time of travail draws nigh, when she dreads it, and yet longs to have it over: and likewise they signify, his restless desire to have them accomplished; not that he desired that Judas should betray him, or the Jews crucify him, as these were sins of theirs; nor merely his sufferings as such; but that thereby the justice of God might be satisfied, the law might be fulfilled, and the salvation of his people be obtained: and this eager desire of his, he had shown in various instances, and did show afterwards; as in his ready compliance with his Father's proposal in eternity; in his frequent appearances in human form before his incarnation; in sending one message after another, to give notice of his coming; in his willingness to be about his Father's business, as soon as possible; in rebuking Peter, when he would have dissuaded him from all thoughts of suffering: in going to Jerusalem on his own accord, in order to suffer there; in his earnest wish to eat the last passover with his disciples; in the joy that possessed him, when Judas was gone out, in order to betray him; in stopping in the midst of his sermon, lest he should overrun, or outslip the time of meeting him in the garden, Joh 14:30 in his going thither, and willingly surrendering himself up into the hands of his enemies; and in cheerfully laying down his life: all which arose from the entire love he had for the persons he died for; and because it was his Father's will, and his glory was concerned herein, and his own glory also was advanced thereby; moreover, his death was the life of others, and the work required haste.

Gill: Luk 12:51

Suppose ye that I am come to give peace on earth?.... To set up a temporal kingdom, in great pomp, and outward peace and tranquility? Christ came to make peace with God for men, and to give the Gospel of peace, and spiritual and eternal peace to men; but not external peace, especially that, which is not consistent with the preservation of truth:

I tell you, nay; whatever suppositions you have made, or whatever notions you have entertained, I solemnly affirm, and you may depend upon it, I am not come into the world on any such account, as to establish outward peace among men;

but rather division; so he calls the Gospel, which in Matthew is styled a "sword"; and the Ethiopic version seems to have read both here, since it renders it, "but a sword that I may divide": the Gospel is the sword of the Spirit, which divides asunder soul and Spirit, and separates a man from his former principles and practices; and sets men apart from one another, even the nearest relations, at the greatest distance; and is, through the sin of man, the occasion of great contention, discord, and division.

Gill: Luk 12:52

For from henceforth there shall be five in one house,.... Which are the five following, mentioned in the next verse; the father and the son, the mother and the daughter, and her daughter-in-law, or son's wife; for the mother and mother-in-law are one and the same person, only standing in different relations; as a mother to her own daughter, and a mother-in-law to her son's wife, or to her husband's daughter by his first wife; though the former best answers to the word used: now from the time of Christ's saying these words, or quickly after this, immediately upon his baptism of sufferings, or soon after his death, when the Gospel should be preached more publicly and extensively, this should be the effect of it; that supposing a family consisting of the above number, they should be

divided from one another, in the following manner:

three against two, and two against three; three that did not believe in Christ, against two that did believe in him; or two that did not believe, against three that did; or three that did, against two that did not; or two that did, against three that did not. The Ethiopic version reads, "two shall be separated from three, and one shall be separated from two".

Gill: Luk 12:53

The father shall be divided against the.... Shall oppose him, differ with him, and be alienated from him, and so the other relations as follow; See Gill on Mat 10:35, See Gill on Mat 10:36.

Gill: Luk 12:54

And he said also to the people,.... For what Christ had before said, were chiefly, if not solely, directed to his disciples; but now he turned himself to the innumerable multitude that were about him, and particularly addressed himself to the Scribes and Pharisees that were among them:

when ye see a cloud rise out of the west; the watery vapours being attracted by the heat of the sun, out of the Mediterranean Sea, which lies west of the land of Judea, and formed into a cloud, and drove by the wind:

straightway ye say there comes a shower; as soon as it is seen, it is presently concluded and affirmed, that a very heavy shower will soon fall, it having been frequently observed so to do, when this has been the case:

and so it is; for the most part, there commonly follows a large shower on such an appearance, and they were seldom mistaken in their conclusions.

Gill: Luk 12:55

And when ye see the south wind blow,.... From the hot countries of Egypt, Ethiopia, and Arabia, which lay south of Judea:

ye say there will be heat; or hot sultry weather, scorching heat, which such a wind brings with it:

and it cometh to pass; generally speaking, as is asserted.

Gill: Luk 12:56

Ye hypocrites,.... A word often used of the Scribes and Pharisees, and which suggests, that there were such in company, to whom Christ more especially directs his discourse; and this may be the rather thought, since much the like things are said by him to the Pharisees, with the Sadducees, in Mat 16:1 and the same appellation is given them there, as here:

ye can discern the face of the sky, and of the earth; from the appearance of the sky, they could tell how it would be with the earth, and the inhabitants of it, whether they should have dry or wet weather, heat or cold:

but how is it that ye do not discern this time? that this is the time of the Messiah's coming, and that it is the accepted time, and day of salvation, if ye receive him, and believe in him; and a time of vengeance, if ye reject him: this might have been discerned by the prophecies of the Old Testament, which fix the characters of the Messiah, and the time of his coming; and describe the manners of the men of that generation, in which he should come: and point out both their happiness and their ruin; as also by the doctrines they heard Christ preach, and especially by the miracles which were wrought by him, it might have been known he was come.

Gill: Luk 12:57

Yea, and why even of yourselves,.... From their own observation, as in discerning the signs of the weather; in a rational way, by the light of reason, and according to the dictates of their own consciences; by what they themselves saw and heard; by the signs and wonders which were done, they might have concluded, that now was the time of the Messiah's coming; and that he was come, and that Jesus of Nazareth was he: this was as easy, by observation, to be discerned, as the face of the sky was; even of themselves, without any hints or directions from others:

judge ye not what is right? or "truth", as the Syriac and Persic versions render it; concerning the present time, the coming of the Messiah, and the accomplishment of the promises and prophecies of the Old Testament in him: or why do ye not of yourselves judge, what is fit and right to be done between man and man, without going to law? and that, in cases which are plain and clear, the consequences of which may be as easily discerned, as what weather it will be by the signs in the heavens; to which sense the following words incline.

Gill: Luk 12:58

When thou goest with thine adversary,.... The creditor, as the Persic version, and who is the prosecutor, that has commenced a suit of law against another, in order to obtain his right: for Christ is here speaking of a bad man, that will not pay his just debts, so that his creditor is obliged to prosecute him, and have him to the

magistrate; ruler, or prince; the Nasi, or prince of the sanhedrim, who sat as judge there: as thou art in the way; going along with the creditor, or prosecutor, to the court of judicature;

give diligence that thou mayest be delivered from him. The Persic version renders it, "give him the money"; and the Arabic version, "give what thou owest"; and the Syriac version, "give the gain"; or pay the interest, about which the dispute is, and so escape out of his hands; lest when the matter is brought into court, sentence should be given, to pay both interest and principal, with all costs and charges; or however, make up matters with him, satisfy him in some way or other, before things are brought to an extremity:

lest he hale thee to the judge; the same that is called the magistrate, or prince before, that sits chief upon the bench, hears and tries causes, and passes sentence:

and the judge deliver thee to the officer: who upon hearing the matter in difference, and giving the cause against the defendant, and for the prosecutor, delivers the debtor into the hands of a proper officer, in order to commit him to prison: the word rendered "officer", signifies an exactor of debts, or fines, and was one that obliged such as were cast, to do what the judge appointed to be done: in the Septuagint on Isa 3:12 it answers to an "oppressor"; and such men were wont to use rigour, to bring persons to the payment of their debts, or fines:

and the officer cast thee into prison; which he had power to do, when committed into his hands by the judge, in case the sentence pronounced was not immediately complied with; See Gill on Mat 5:25.

Gill: Luk 12:59

I tell thee,.... The Syriac version before these words, prefixes an "Amen", or "verily", for the sake of the stronger affirmation, which seems to be taken from Mat 5:26

thou shalt not depart thence; get out of prison:

till thou hast paid the very last mite: of the sum in debate, which was what the Jews call a "prutah", and that was the eighth part of an Italian farthing, and half a common farthing; See Gill on Mar 12:42, with this agrees what Mainonides says ^y, that

"when he that lends, requires what he has lent, though he is rich, and the borrower is distressed, and straitened for food, there is no mercy showed him in judgment, but his debt is, demanded of him, עד פרוטה אחרונה, "unto the last prutah, or mite".''

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 12:5

¹ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

² sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

³ tn The direct object (“you”) is understood.

⁴ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

NET Notes: Luk 12:6

¹ sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

NET Notes: Luk 12:7

¹ sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

NET Notes: Luk 12:8

¹ tn Here δέ (de) has not been translated.

² tn Or “confesses.”

³ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

⁴ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

NET Notes: Luk 12:10

¹ sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

² tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

NET Notes: Luk 12:11

¹ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

sn See the note on synagogues in 4:15.

² tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

³ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

NET Notes: Luk 12:12

¹ tn Grk “in that very hour” (an idiom).

² tn Grk “what it is necessary to say.”

NET Notes: Luk 12:13

¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

² sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

NET Notes: Luk 12:14

¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

² tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

³ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

NET Notes: Luk 12:15

¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

³ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

NET Notes: Luk 12:16

¹ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

² tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

³ tn Or “yielded a plentiful harvest.”

NET Notes: Luk 12:17

¹ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

² tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

³ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

NET Notes: Luk 12:18

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

NET Notes: Luk 12:19

¹ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

NET Notes: Luk 12:20

¹ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

² tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

³ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

NET Notes: Luk 12:21

¹ sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

NET Notes: Luk 12:22

¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

⁴ tn Or “do not be anxious.”

⁵ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

⁶ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

NET Notes: Luk 12:24

¹ tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.

² tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

NET Notes: Luk 12:25

¹ tn Or “by being anxious.”

² tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

NET Notes: Luk 12:26

¹ tn This is a first class condition in the Greek text.

² tn Or “why are you anxious for.”

NET Notes: Luk 12:27

¹ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

² tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

NET Notes: Luk 12:28

¹ tn This is a first class condition in the Greek text.

² tn Grk “grass in the field.”

³ tn Grk “which is in the field today.”

⁴ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

⁵ sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

NET Notes: Luk 12:29

¹ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

² tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.

³ tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

NET Notes: Luk 12:30

¹ tn Grk “seek.”

NET Notes: Luk 12:31

¹ tn Grk “seek,” but in the sense of the previous verses.

² tc Most mss (Ì⁴⁵ A D¹ Q W Θ 070 Ë^1,13 33 Ï lat sy) read τοῦ θεοῦ (tou qeou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 pc co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. Ì⁷⁵ includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.

³ sn His (that is, God’s) kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

NET Notes: Luk 12:32

¹ tn Or perhaps, “your Father chooses.”

NET Notes: Luk 12:33

¹ sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.

² tn Grk “give alms,” but this term is not in common use today.

³ tn Grk “in the heavens.”

⁴ tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

⁵ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

NET Notes: Luk 12:34

¹ sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.

NET Notes: Luk 12:35

¹ tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.

² sn Keep your lamps burning means to be ready at all times.

NET Notes: Luk 12:36

¹ tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

² sn An ancient wedding celebration could last for days (Tob 11:18).

NET Notes: Luk 12:37

¹ tn See the note on the word “slave” in 7:2.

² tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

⁴ tn See v. 35 (same verb).

⁵ tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

⁶ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

⁷ sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

NET Notes: Luk 12:38

¹ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

² tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

³ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

NET Notes: Luk 12:39

¹ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

² tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

NET Notes: Luk 12:40

¹ sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).

NET Notes: Luk 12:41

¹ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

² sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

NET Notes: Luk 12:42

¹ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Or “administrator,” “steward” (L&N 37.39).

³ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

NET Notes: Luk 12:43

¹ tn See the note on the word “slave” in 7:2.

² tn That is, doing his job, doing what he is supposed to be doing.

NET Notes: Luk 12:44

¹ tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”

² tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.

NET Notes: Luk 12:45

¹ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

² tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

³ tn Grk “should say in his heart.”

⁴ tn Or “is taking a long time.”

⁵ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

⁶ tn The word “other” is not in the Greek text, but is implied.

⁷ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

NET Notes: Luk 12:46

¹ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

² tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

NET Notes: Luk 12:47

¹ tn Here δέ (de) has not been translated.

² tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

NET Notes: Luk 12:48

¹ tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

² tn Grk “blows.”

³ tn Grk “will receive few (blows).”

⁴ tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

⁵ sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

⁶ tn Grk “they will ask even more.”

NET Notes: Luk 12:49

¹ sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.

² tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

NET Notes: Luk 12:50

¹ sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).

² tn Grk “to be baptized with.”

NET Notes: Luk 12:51

¹ tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

NET Notes: Luk 12:52

¹ sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

NET Notes: Luk 12:53

¹ tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.

NET Notes: Luk 12:54

¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.

² sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

³ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

NET Notes: Luk 12:55

¹ sn The south wind comes from the desert, and thus brings scorching heat.

NET Notes: Luk 12:56

¹ sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

² tc Most mss (Ì⁴⁵ A W Ψ Ë^1,13 Ï lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: Ì⁷⁵ א B L Θ 33 892 1241 pc.

NET Notes: Luk 12:57

¹ tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ (de) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.

NET Notes: Luk 12:58

¹ sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).

² sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).

NET Notes: Luk 12:59

¹ tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.

sn This cent was a lepton, the smallest coin available. It was copper or bronze, worth one-half of a quadrans or 1/128 of a denarius. The parallel in Matt 5:26 mentions the quadrans instead of the lepton. The illustration refers to the debt one owes God and being sure to settle with him in the right time, before it is too late. Some interpreters, however, consider it to be like Matt 5:26, which has similar imagery but a completely different context.

Geneva Bible: Luk 12:5

But I will ^{( b )} forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.

^{( b )} He warns them of dangers that presently hang over their heads, for those that come upon one suddenly make a greater wound.

Geneva Bible: Luk 12:8

^{( 3 )} Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:

^{( 3 )} Great is the reward of a constant confession: and horrible is the punishment for denying Christ; yea, it will be impossible to call the punishment back again, if on purpose, both with mouth and heart we blaspheme a known truth.

Geneva Bible: Luk 12:11

^{( 4 )} And when they bring you unto the synagogues, and [unto] magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:

^{( 4 )} It is a great and difficult conflict to confess the truth, yet God who can do all things and is almighty will provide strength to the weakest who struggle greatly and do battle in God's appointed time.

Geneva Bible: Luk 12:13

^{( 5 )} And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.

^{( 5 )} For three reasons Christ would not be a judge to divide an inheritance. First, because he would not support and uphold the fleshly opinion that the Jews had of Messiah: secondly, because he wanted to distinguish the civil government from the ecclesiastical: thirdly, to teach us to beware of those which abuse the show of the gospel, and also the name of ministers, for their own private well-being.

Geneva Bible: Luk 12:15

And he said unto them, Take heed, and beware of ^{( c )} covetousness: for a man's life ^{( d )} consisteth not in the abundance of the things which he possesseth.

^{( c )} By covetousness is meant that greedy desire to get, commonly causing hurt to other men.

^{( d )} God is the author and preserver of man's life; goods are not.

Geneva Bible: Luk 12:16

^{( 6 )} And he spake a parable unto them, saying, The ^{( e )} ground of a certain rich man brought forth plentifully:

^{( 6 )} There are none more mad than rich men who depend upon their riches.

^{( e )} Or rather country, for here is set forth a man that possesses not only a piece of ground, but a whole country, as they do who join house to house, and field to field; (Isa 5:8).

Geneva Bible: Luk 12:17

And he ^{( f )} thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?

^{( f )} Reckoned with himself, which is the characteristic of covetous surly men who spend their life in those trifles.

Geneva Bible: Luk 12:19

And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, [and] ^{( g )} be merry.

^{( g )} Be merry and make good cheer.

Geneva Bible: Luk 12:21

So [is] he that layeth up treasure ^{( h )} for himself, and is not rich toward God.

^{( h )} Caring for no man but for himself, and making sure to trust in himself.

Geneva Bible: Luk 12:22

^{( 7 )} And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.

^{( 7 )} Earnestly thinking upon the providence of God is a present remedy for this life against the most foolish and wasting worry of men.

Geneva Bible: Luk 12:29

And seek not ye what ye shall eat, or what ye shall drink, neither ^{( i )} be ye of doubtful mind.

^{( i )} A metaphor taken of things that hang in the air, for those that care too much for this worldly life, and rely upon the arm of man, always have wavering and doubtful minds, swaying sometimes this way, and sometimes that way.

Geneva Bible: Luk 12:31

^{( 8 )} But rather seek ye the kingdom of God; and all these things shall be added unto you.

^{( 8 )} They will lack nothing who are diligent for the kingdom of heaven.

Geneva Bible: Luk 12:32

^{( 9 )} Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.

^{( 9 )} It is a foolish thing not to look for small things at the hands of him who freely gives us the greatest things.

Geneva Bible: Luk 12:33

^{( 10 )} Sell that ye have, and give ^{( k )} alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.

^{( 10 )} A godly bountifulness is a proper way to get true riches.

^{( k )} This is the figure of speech metonymy, for by this word "alms" is meant that compassion and friendliness of a heart that cares tenderly for the misery and poor condition of a man, and shows this feeling by some gift, and has the name given to it in the Greek language of mercy and compassion: and therefore he is said to give alms who gives something to another, and gives to the poor, showing by this that he pities their poor condition.

Geneva Bible: Luk 12:35

^{( 11 )} Let your loins be girded about, and [your] lights burning;

^{( 11 )} The life of the faithful servants of God in this world is certainly a diligent journey, having the light of the word going before the journey.

Geneva Bible: Luk 12:40

^{( 12 )} Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.

^{( 12 )} None need to watch more than they that have some degree of honour in the household of God.

Geneva Bible: Luk 12:42

And the Lord said, Who then is that faithful and wise steward, whom [his] lord shall make ruler over his household, to give [them their] ^{( l )} portion of meat in due season?

^{( l )} That is, every month the measure of corn that was given to them.

Geneva Bible: Luk 12:48

But he that knew not, and did commit things worthy of stripes, shall be beaten with few [stripes]. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask ^{( m )} the more.

^{( m )} More than the one who did not receive as much.

Geneva Bible: Luk 12:49

^{( 13 )} I am come to send fire on the earth; and what will I, if it be already kindled?

^{( 13 )} The gospel is the only reason of peace between the godly, and so it is the occasion of great trouble among the wicked.

Geneva Bible: Luk 12:54

^{( 14 )} And he said also to the people, When ye see a cloud ^{( n )} rise out of the west, straightway ye say, There cometh a shower; and so it is.

^{( 14 )} Men who are very quick to see with regard to earthly things are blind with regard to those things which pertain to the heavenly life, and this through their own malice.

^{( n )} Which appears, and gathers itself together in that part of the air.

Geneva Bible: Luk 12:57

^{( 15 )} Yea, and why even of yourselves judge ye not what is right?

^{( 15 )} Men that are blinded with the love of themselves, and therefore are detestable and stubborn, will bear the punishment of their folly.

Geneva Bible: Luk 12:58

When thou goest with thine adversary to the magistrate, [as thou art] in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the ^{( o )} officer, and the officer cast thee into prison.

^{( o )} To him that has to demand and gather the fines from those who were fined at the discretion of the court, people who had wrongly troubled men: moreover, the magistrate's officers make those who are condemned pay what they owe, yea and often if they are obstinate, they not only take the fine, but also imprison them.

Commentary -- Verse Range Notes

TSK Synopsis: Luk 12:1-59

1 Christ preaches to his apostles to avoid hypocrisy, and fearfulness in publishing his doctrine;

13 warns the people to beware of covetousness, by the parable of the rich man who set up greater barns.

22 We must not be over careful of earthly things,

31 but seek the kingdom of God;

33 give alms;

35 be ready at a knock to open to our Lord whensoever he comes.

41 Christ's ministers are to see to their charges,

49 and look for persecution.

54 The people must take this time of grace;

57 because it is a fearful thing to die without reconciliation.

Maclaren: Luk 12:22-31

Anxious About Earth, Or Earnest About The Kingdom

And He said unto His disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. 23. The life is more than meat, and the body is more than raiment. 24. Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls? 25. And which of you with taking thought can add to his stature one cubit? 26. If ye then be not able to do that thing which is least, why take ye thought for the rest? 27. Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. 28. If then God so clothe the grass, which is to-day in the field, and to-morrow is cast into the oven; how much more will He clothe you, O ye of little faith? 29. And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. 30. For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things 31. But rather seek ye the kingdom of God; and all these things shall be added unto you.'--Luke 12:22-31.

THE parable of the rich fool was spoken to the multitude, but our Lord now addresses the disciples. Therefore' connects the following with the foregoing teachings. The warnings against anxiety are another application of the prohibition of laying up treasure for self. Torturing care is the poor man's form of worldliness, as luxurious self-indulgence is the rich man's There are two kinds of gout, as doctors tell us--one from high living, and one from poverty of blood. This passage falls into two parts--the prohibition against anxious care (Luke 12:22-31), and the exhortation to set the affections on the true treasure (Luke 12:31-34).

I. The First Part Gives The Condemnation Of Anxiety About Earthly Necessities.

The precept is first stated generally, and then followed by a series of reasons enforcing it. As to the precept, we may remark that the disciples were mostly poor men, who might think that they were in no danger of the folly branded in the parable. They had no barns bursting with plenty, and their concern was how to find food and clothing, not what to do with superfluities. Christ would have them see that the same temper may be in them, though it takes a different shape. Dives and Lazarus may be precisely alike.

The temper condemned here is self-consuming care,' the opposite of trust. Its misery is forcibly expressed by the original meaning of the Greek word, which implies being torn in pieces, and thus paints the distraction and self-inflicted harassment which are the lot of the anxious mind. Prudent foresight and strenuous work are equally outside this prohibition. Anxiety is so little akin to foresight that it disables from exercising it, and both hinders from seeing what to do to provide daily bread, and from doing it.

The disciples' danger of being thus anxious may be measured by the number and variety of reasons against it given by Jesus. The first of these is that such anxiety does not go deep enough, and forgets how we come to have lives to be fed and bodies to be cloche? We have received the greater, life and body, without our anxiety. The rich fool could keep his goods, but not his soul,' or life.' How superficial, then, after all, our anxieties are, when God may end life at any moment! Further, since the greater is given, the less which it needs will also be given. The thought of God as a faithful creator' is implied. We must trust Him for the more'; we may trust Him for the less.

The second reason bids us look with attention at examples of unanxious lives abundantly fed. Perhaps Elijah's feathered providers, or the words of the Psalmist (Ps. 147:9), were in Christ's mind. The raven was one of the unclean' birds, and of ill omen, from Noah's days, and yet had its meat in due season, though that meat was corpses. Notice the allusions to the preceding parable in sow not, neither reap,' and in neither have storehouse nor barn.' In these particulars the birds are inferior to us, and, so to speak, the harder to care for. If they who neither work nor store still get their living, shall not we, who can do both? Our superior value is in part expressed by the capacity to sow and reap; and these are more wholesome occupations for a man than worrying.

How lovingly Jesus looked on all creatures, and how clearly He saw everywhere God's hand at work! As Luther said,' God spends every year in feeding sparrows more than the revenues of the King of France.'

The third reason is the impotence of anxiety (Luke 12:25). It is difficult to decide between the two possible renderings here. That of a cubit' to the stature' corresponds best with the growth of the lilies, while age' preserves an allusion to the rich fool, and avoids treating the addition of a foot and a half to an ordinary man's height as a small thing. But age is not measured by cubits, and it is best to keep to stature.'

At first sight, the argument of Luke 12:23 seems to be now inverted, and what was more' to be now least.' But the supposed addition, if possible, would be of the smallest importance as regards ensuring food or clothing, and measured by the divine power required to effect it, is less than the continual providing which God does. That smaller work of His, no anxiety will enable us to do. How much less can we effect the complicated and wide-reaching arrangements needed to feed and clothe ourselves! Anxiety is impotent. It only works on our own minds, racking them in vain, but has no effect on the material world, not even on our own bodies, still less on the universe.

The fourth reason bids us look with attention at examples of unanxious existence clothed with beauty. Christ here teaches the highest use of nature, and the noblest way of looking at it. The scientific botanist considers how the lilies grow, and can tell all about cells and chlorophyll and the like. The poet is in raptures with their beauty. Both teach us much, but the religious way of looking at nature includes and transcends both the others. Nature is a parable. It is a visible manifestation of God, and His ways there shadow His ways with us, and are lessons in trust.

The glorious colours of the lily come from no dyer's vats, nor the marvellous texture of their petals from any loom. They are inferior to us in that they do not toil or spin, and in their short blossoming time. Man's days are as grass; as a flower of the field so he flourisheth'; but his date is longer, and therefore he has a larger claim on God. God clothes the grass of the field' is a truth quite independent of scientific truths or hypotheses about how He does it. If the colours of flowers depend on the visits of insects, God established the dependence, and is the real cause of the resulting loveliness.

The most modern theories of the evolutionist do not in the least diminish the force of Christ's appeal to creation's witness to a loving Care in the heavens. But that appeal teaches us that we miss the best and plainest lesson of nature, unless we see God present and working in it all, and are thereby heartened to trust quietly in His care for us, who are better than the ravens because we have to sow and reap, or than the lilies because we must toil and spin.

Luke 12:29 adds to the reference to clothing a repeated prohibition as to the other half of our anxieties, and thus rounds off the whole with the same double warning as in Luke 12:22. But it gives a striking metaphor in the new command against being of doubtful mind.' The word so rendered means to be lifted on high, and thence to be tossed from height to depth, as a ship in a storm. So it paints the wretchedness of anxiety as ever shuttlecocked about between hopes and fears, sometimes up on the crest of a vain dream of good, sometimes down in the trough of an imaginary evil. We are sure to be thus the sport of our own fancies, unless we have our minds fixed on God in quiet trust, and therefore stable and restful Luke 12:30 gives yet another reason against not only anxiety, but against that eager desire after outward things which is the parent of anxiety. If we seek after' them, we shall not be able to avoid being anxious and of doubtful mind. Such seeking, says Christ, is pure heathenism. The nations of the world who know not God make these their chief good, and securing them the aim of their lives. If we do the like, we drop to their level. What is the difference between a heathen and a Christian, if the Christian has the same objects and treasures as the heathen? That is a question which a good many so-called Christians at present would find it hard to answer.

But the crowning reason of all is kept for the last. Much of what precedes might be spoken by a man who had but the coldest belief in Providence. But the great and blessed faith in our Father, God, scatters all anxious care. How should we be anxious if we know that we have a Father in heaven, and that He knows our needs? He recognises our claims on Him. He made the needs, and will send the supply. That is a wide truth, stretching far beyond the mere earthly wants of food and raiment. My wants, so far as God has made me to feel them, are prophecies of God's gifts. He has made them as doors by which He will come in and bless me. How, then, can anxious care fret the heart which feels the Father's presence, and knows that its emptiness is the occasion for the gift of a divine fullness? Trust is the only reasonable temper for a child of such a father. Anxious care is a denial of His love or knowledge or power.

Maclaren: Luk 12:31-34

II. The True Way Of Using Outward Good So As To Secure The Higher Riches.

Luke 12:31-34 point out the true direction of effort and affection, and the true way of using outward good so as to secure the higher riches. It is useless to tell men not to set their longings or efforts on worldly things unless you tell them of something better. Life must have some aim, and the mind must turn to something as supremely good. The only way to drive out heathenish seeking after perishable good is to fill the heart with the love and longing for eternal and spiritual good. The ejected demon comes back with a troop at his heels unless his house be filled. To seek the kingdom,' to count it our highest good to have our wills and whole being bowed in submission to the loving will of God, to labour after entire conformity to it, to postpone all earthly delights to that, and to count them all but loss if we may win it--this is the true way to conquer worldly anxieties, and is the only course of life which will not at last earn the stern judgment, Thou fool.'

That direction of all our desires and energies to the attainment of the kingdom which is the state of being ruled by the will of God, is to be accompanied with joyous, brave confidence. How should they fear whose desires and efforts run parallel with the' Father's good pleasure'? They are seeking as their chief good what He desires, as His chief delight, to give them. Then they may be sure that, if He gives that, He will not withhold less gifts than may be needed. He will not spoil the ship for a ha'p'orth of tar,' nor allow His children, whom He has made heirs of a kingdom, to starve on their road to their crown. If they can trust Him to give them the kingdom, they may surely trust Him for bread and clothes.

Mark, too, the tenderness of that little flock.' They might fear when they contrasted their numbers with the crowds of worldly men; but, being a flock, they have a shepherd, and that is enough to quiet anxiety.

Seeking and courage are to be crowned by surrender of outward good and the use of earthly wealth in such manner as that it will secure an unfailing treasure in heaven. The manner of obeying this command varies with circumstances. For some the literal fulfilment is best; and there are more Christian men to-day whose souls would be delivered from the snares if they would part with their possessions than we are willing to believe.

Sometimes the surrender is rather to be effected by the conscientious consecration and prayerful use of wealth. That is for each man to settle for himself. But what is not variable is the obligation to set the kingdom high above all else, and to use all outward wealth, as Christ's servants, not for luxury and self-gratification, but as in His sight and for His glory. Let us not be afraid of believing what Jesus and His Apostles plainly teach, that wealth so spent here is treasured in heaven, and that a Christian's place in the future life depends upon this among other conditions --how he used his money here.

Stillness In Storm

Neither be ye of doubtful mind.'--Luke 12:29.

I THINK that these words convey no very definite idea to most readers. The thing forbidden is not very sharply defined by the expression which our translators have employed, but the original term is very picturesque and precise.

The word originally means to be elevated, to be raised as a meteor,' and comes by degrees to mean to be raised in one special way--namely, as a boat is tossed by a rough sea. So there is a picture in this prohibition which the fishermen and folk dwelling by the Sea of Galilee with its sudden squalls would understand: Be not pitched about'; now on the crest, now in the trough of the wave.

The meaning, then, is substantially identical with that of the previous words,' Take no thought for your life,' with this difference, that the figures by which the thing prohibited is expressed are different, and that the latter saying is wider than the former.

The former prohibits' taking thought,' by which our Lord of course means not reasonable foresight, but anxious foreboding. And the word which He uses, meaning at bottom as it does,' to be distracted or rent asunder,' conveys a striking picture of the wretched state to which such anxiety brings a man. Nothing tears us to pieces like foreboding care. Then our text forbids the same anxiety, as well as other fluctuations of feeling that come from setting our hopes and hearts on aught which can change; and its figurative representation of the misery that follows on fastening ourselves to the perishable, is that of the poor little skiff, at one moment high on the crest of the billow, at the next down in the trough of the sea.

So both images point to the unrest of worldliness, and while the unrest of care is uppermost in the one, the other includes more than simply care, and warns us that all occupation with simply creatural things, all eager seeking after what ye shall eat or what ye shall drink' or after more refined forms of earthly good, brings with it the penalty and misery of' for ever tossing on the tossing wave.' Whosoever launches out on to that sea is sure to be buffeted about. Whoso sets his heart on the uncertainty of anything below the changeless God will without doubt be driven from hope to fear, from joy to sorrow, and his soul will be agitated as his idols change, and his heart will be desolate when his idols perish.

Our Lord, we say, forbids our being thus tossed about. He seems to believe that it is in our own power to settle whether we shall be or no. That sounds strange; one can fancy the answer: What is the use of telling a man not to be buffeted about by storm? Why, he cannot help it. If the sea is running high the little boat cannot He quiet as if in smooth water. Do not talk to me about not being moved, unless you can say to the tumbling sea of life, "Peace, be still!" and make it "quite forget to rave,

While birds of peace sit brooding on the charmed wave.'

The objection is sound after a fashion. Change there must be, and fluctuation of feeling. But there is such a thing as peace subsisting at the heart of endless agitation.' You may remember the attempt that was made some years ago to build a steamer in which the central saloon was to hang perfectly still while the outer hull of the ship pitched and rolled with the moving sea. It was a failure, but the theory was sound and looked practicable. At any rate, it is a parable of what may be in our lives. If I might venture, without seeming irreverence, to modernise and so to illustrate this command of our Lord's, I would say, that He here bids us do for our life's voyage across a stormy sea, exactly what the Bessemer' ship was an attempt to do in its region--so to poise and control the oscillations of the central soul that however the outward life may be buffeted about, there may be moveless rest within. He knows full well that we must have rough weather, but He would have us counteract the motion of the sea, and keep our hearts in stillness. In the world ye shall have tribulation,' but in Him ye may have peace.

He does not wish us to be blind to the facts of life, but to take all the facts into our vision. A partial view of the so-called facts certainly will lead to tumultuous alternations of hope and fear, of joy and sorrow. But if you will take them all into account, you can be quiet and at rest. For here is a fact as real as the troubles and changes of life: Your Father knoweth that ye have need of these things.' Ah! the recognition of that will keep our inmost hearts full of sweet peace, whatever may befall the outward life. Only take all the facts of your condition, and accept Christ's word for that greatest and surest of all--the loving Father's knowledge of your needs, and it will not be hard to obey Christ's command, and keep yourself still, because fixed on Him.

But now consider the teachings here as to the true source of the agitation which our Lord forbids. The precept itself affords no light on that subject, but the context shows us the true origin of the evil.

The first point to observe is how remarkably our Lord identifies this anxiety and restlessness which He forbids with what at first sight seems its exact opposite, namely a calmness and peace which he also condemns as wholly bad. The whole series of warnings of which our text is part begins with the story of the rich man whose ground brought forth plentifully. His fault was not that he was tossed about with care and a doubtful mind, but the very opposite. His sin was in saying, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.'

Notice, then, that our Lord begins by pointing out the great madness and the great sin of being thus at rest, and trusting in earthly possessions: and then with a Therefore, I say unto you,' He turns to the opposite pole of worldly feeling, and shows us how, although opposite, it is yet related. The warning, Take no thought for your life' follows as an inference from the picture of the folly of the man that lays up treasure for himself and is not rich towards God.

That is to say, the two faults are kindred and in some sense the same. The rich fool stretching himself out to rest on the pile of his possessions, and the poor fool tossing about on the billows of unquiet thought, are at bottom under the influence of the same folly, though their circumstances are opposite, and their moods seem to be so too.

The one man is just the other turned inside out. When he is rich and has got plenty of outward goods, he has no anxiety, because he thinks that they are supreme and all-sufficient. When he is poor and has not got enough of them, he has no rest, because he thinks that they are supreme and all-sufficient. Anxious care and satisfied possession are at bottom the very same thing. The man who says, My mountain stands strong,' because he has got a quantity of money or the like; and the man who says, Oh, dear me, what is going to become of me?' because he thinks he has not got enough, only need to exchange circumstances and they will exchange cries.

The same figure is concave or convex according to the side from which you look at it. From one it swells out into rounded fullness; from the other it gapes as in empty hungriness. So the rich fool of the preceding parable and the anxious, troubled man of my text are the same man looked at from opposite sides or set in opposite circumstances. The root of both the rest of the one and of the anxiety of the other is the overestimate of outward good.

Then, still further, notice how our Lord here brands this forbidden fluctuation of feeling as being at bottom pure heathenism. Most significant double reasons for our text follow it, introduced by a double for.' The first reason is, For all these things do the nations of the world seek after'; the second is, For your Father knoweth that ye have need of these things.' The former points the lesson of the contradiction between such trouble of mind and the position of disciples. For pure heathens it is all natural; for men who do not know that they have a Father in heaven, there is nothing strange or anomalous in care and anxiety, nor in the race after riches. But for you, it is in diametrical contradiction to all your professions, in flagrant inconsistency with all your belief, in flat denial of that mighty truth that you have a Father who cares for you, and that His love is enough. Every time you yield to such cares or thoughts you are going down to the level of pure heathenism. That is a sharp saying. Our Lord's steady hand wields the keen dissecting-knife here, and lays bare with unsparing cuts the ugly growth. We give the thing condemned a great many honourable names, such as laying up for a rainy day,' or taking care for the future of my children,' or' providing things honest in the sight of all men,' and a host of others, with which we gloss and gild over unchristian worldly-mindedness.

There are actions and feelings which are rightly described by such phrases, that are perfectly right, and against them Jesus Christ never laid a word.

But much of what we deceive ourselves by calling reasonable foresight is rooted distrust of God, and much practical heathenism creeps into our lives under the guise of proper prudence.' The ordinary maxims of the world christen many things by names of virtues and yet they remain vices notwithstanding.

I do not know that there is any region in which Christian men have more to be on their guard, lest they be betrayed into deadening inconsistencies, than this of the true limits of care for material wealth, and of provision for the future outward life.

Those of us, especially, who are engaged in business, and who live in our great commercial cities, have hard work to keep from dropping down to the heathen level which is adopted on all sides. It is not easy for such a man to resist the practical belief that money is the one thing needful, and he the happy man who has made a fortune. The false estimate of worldly good is in the air about us, and we have to be on our guard, or else, before we know where we are, we shall have breathed the stupefying poison and feel its narcotic influence slackening the pulses and dimming the eye of our spirits. We need special watchfulness and prayer, or we shall not escape this subtle danger, which is truly for many of us the pestilence that walketh in darkness.'

So be not tossed about by these secularities, for the root of them all is heathenish distrust of your. Father in heaven.

Then, finally, we have the cure for all agitation. Christ here puts in our own hands, in that thought, Your Father knoweth that ye have need of these things,' the one weapon with which we can conquer. There is the true anchorage for tempest-tossed spirits, the land-locked haven where they can ride, whatever winds blow and waves break outside the bar.

I remarked that our Lord here seemed to give an injunction which the facts of life would prevent our obeying, and so it would be, had He not pointed us to that firm truth, which, if we believe it, will keep us unmoved. There is no more profitless expenditure of breath than the ordinary moralist's exhortations to, or warnings against, states of feeling and modes of mind. Our emotions are very partially under our direct control. Life cannot be calm by willing to be so. But what we can do is to think of a truth which will sway our moods. If you can substitute some other thought for the one which breeds the emotion you condemn, it will fall silent of itself, just as the spindles will stop if you shut off steam, or the mill-wheel if you turn the stream in another direction. So Christ gives us a great thought to cherish, knowing that if we let it have fair play in our minds, we shall be at rest: Your Father knoweth that ye have need of these things.' Surely that is enough for calmness. Why should, or how can we be, troubled if we believe that?

He knows.' What a wonderful confidence in His heart and resources is silently implied in that word! If He knows that you need, you may be quite sure that you will not want. He knows'; and His fatherly heart is our guarantee that to know and to supply our need, are one and the same thing with Him; and His deep treasure of exhaustless good is our guarantee that our need can never go beyond His fullness, nor He ever, like us, see a sorrow He cannot comfort, a want that He cannot meet.

Enough that He knows; the rest goes without saying.' The whole burden of solicitude is shifted off our shoulders, if once we get into the light of that great truth. A man is made restful in the midst of all the changes and storms of life, not by trying to work himself into tranquillity, not by mere dint of coercing his feelings through sheer force of will, not by ignoring any facts, but simply by letting this truth stand before his mind. It scatters cares, as the silent moon has power, by her mild white light, to clear away a whole sky full of piled blacknesses.

One other word of practical advice, as to how to carry out this injunction, is suggested by the context, which goes on, Seek ye first the kingdom of God.'

A boat will roll most when, from lack of a strong hand at the helm, she has got broadside to the run of the sea. There she lies rocking about just as the blow of the wave may fall, and drifting wherever the wind may take her. There are two directions in which she will be comparatively steady; one, when her head is kept as near the wind as may he, and the other when she runs before it. Either will be quieter than washing about anyhow. May we make a parable out of that? If you want to have as little pitching and tossing as possible on your voyage, keep a good strong hand on the tiller. Do not let the boat lie in the trough of the sea, but drive her right against the wind, or as near it as she will sail. That is to say, have a definite aim to which you steer, and keep a straight course for that. So Christ says to us here. Be not filled with agitations, but seek the Kingdom. The definite pursuit of the higher good will deaden the lower anxieties. The active energies called out in the daily efforts to bring my whole being under the dominion of the sovereign will of God, will deliver me from a crowd of tumultuous desires and forebodings. I shall have neither leisure nor inclination to be anxious about outward things, when I am engaged and absorbed in seeking the kingdom. So bear up and steer right onward,' and it will be smooth sailing.

Sometimes, too, we shall have to try the other tack, and run before the storm, which again will give us the minimum of commotion. That, being translated, is, Let the winds and the waves sometimes have their way.' Yield to them in the sweetness of submission and the strength of resignation. Even when all the stormy winds strive on the surface sea, recognise them as God's messengers ,fulfilling His word.' Submission is not rudderless .yielding to the gale, that tosses us on high and sinks us again, as the waves list. This frees us from their power, even while they roll mountains high.

Then keep firm trust in your Father's knowledge; strenuously seek the kingdom. In quietness accept the changeful methods of his unchanging providence. Thus shall your hearts be kept in peace amidst the storm of .life, with the happy thought, So He bringeth them unto their desired haven.'

Maclaren: Luk 12:35-36

The Equipment Of The Servants

Let your loins be girded about, and your lights burning; 36. And ye yourselves like unto men that wait for their Lord.'--Luke 12:35-36.

THESE words ought to stir us like the sound of a trumpet. But, by long familiarity, they drop upon dull ears, and scarcely produce any effect. The picture that they suggest, as an emblem of the Christian state, is a striking one. It is midnight, a great house is without its master, the lord of the palace is absent, but expected back, the servants are busy in preparation, each man with his robe tucked about his middle, in order that it may not interfere with his work, his lamp in his hand that he may see to go about his business and his eye ever turned to the entrance to catch the first sign of the coming of his master. Is that like your Christian life? If we are His servants that is what. we ought to be, having three things--girded loins, lighted lamps, waiting hearts. These are sharp tests, solemn commandments, but great privileges, for blessedness as well as strength, and calm peace whatever happens, belong to those who obey these injunctions and have these things.

I. The Girded Loins.

Every child knows the long Eastern dress; and that the first sign that a man is in earnest about any work would be that he should gather his skirts around him and brace himself together.

The Christian service demands concentration. It needs the fixing of all a man's powers upon the one thing, the gathering together of all the strength of one's nature, and binding it with cords until its softest and loosest particles are knit together, and become strong. Why! you can take a handful of cotton-down, and if you will squeeze it tight enough, it will be as hard and as heavy as a bullet and will go as far, and have as much penetrating power and force of impact. The reason why some men hit and make no dins is because they are not gathered together and braced up by a vigorous concentration.

The difference between men that succeed and men that fail in ordinary pursuits is by no means so much intellectual as moral; and there is nothing which more certainly commands any kind of success than giving yourselves with your whole concentrated power to the task in hand. If we succeed in anything we must focus all our power on it. Only by so doing, as a burning-glass does the sun's rays, shall we set anything on fire.

And can a vigorous Christian life be grow,, upon other conditions than those which a vigorous life of an ordinary sort demands? Why should it be easier to be a prosperous Christian than to be a prosperous tradesman? Why should there not be the very same law in operation in the realm of the higher riches and possessions that rules in the realm of the lower? Gird up the loins of your mid,' says the Apostle, echoing the Master's word here. The first condition of true service is that you shall do it with concentrated power.

There is another requirement, or perhaps rather another side of the same, expressed in the figure. One reason why a man tucked up his robe around his waist, when he had anything to do that needed all his might, was that it might not catch upon the things that protruded, and so keep him back. Concentration, and what I may call detachment, go together. In order that there shall be the one, there must be the other. They require each other, and are, in effect, but the two sides of the same thing contemplated in regard to hindrances without, or contemplated in regard to the relation of the several parts of a man's nature to each other.

Observe that Luke immediately precedes the text with: --Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will your heart be also. Let your loins be girded about.' That is to say, do not let your affections go straggling anywhere and everywhere, but gather them together, and that you may gather them together tear away the robe from the briars and thorns which catch you as you pass, and gird the long flowing skirts close to yourselves in order that they may not be caught by these hindrances. There is no Christian life worth living except upon condition of wrenching oneself away from dependence upon idolatry of, or longing for, perishable things. The lesson of my text is the same as the solemn lesson which the beloved Apostle sharpened his gentle lips to pronounce when he said, If any man love the world, the love of the Father is not in him.' Gird up your loins,' detach heart, desire, effort from perishable things, and lift them above the fleeting treasures and hollow delusive sparkles of earth's preciousness, and set them on the realities and eternities at God's right hand. For where the treasure is, there will the heart be also,' and only that heart can never be stabbed by disappointment, nor bled to death by losses, whose treasure is as sure as God and eternal as Himself. Let your loins be girded about.'

And then there is another thing suggested, which is the consequence of these two. The girding up of the loins is not only the symbol of concentration and detachment, but of that for which the concentration and the detachment are needful--viz, alert readiness for service. The servant who stands before his lord with his belt buckled tight indicates thereby that he is ready to run whenever and wherever he is bid. Our girded loins are not merely in order to give strength to our frame, but in order that, having strength given to our frame, we may be ready for all work. That which is needful for any faithful discharge of any servant's duty is most of all needful for the discharge of the highest duty and the noblest service to the Master who ha, the right to command all our service.

There are three emblems in Scripture to all of which this metaphor applies. The soldier, before he flings himself into the fight, takes in another hole in his leather belt in order that there may be strength given to his spine, and he may feel himself all gathered together for the deadly struggle, and the Christian soldier has to do the same thing. Stand therefore, having your loins girt about with truth.'

The traveller, before he starts upon his long road, girds himself, and gathers his robes round him; and we have to' run with perseverance the race set before us'; and shall never do it if our garments, however delicately embroidered, are flapping about our feet and getting in our way when we try to run.

The servant has to be succinct, girded together for his work, even as the Master, when He took upon Him the form of a servant, took a towel and girded Himself.' His servants have to follow His example, to put aside the needless vesture and brace themselves with the symbol of service. So as soldiers, pilgrims, servants, the condition of doing our work is, girding up the loins.

II. Further, There Are To Be The Burning Lamps.

If we follow the analogy of Scripture symbolism, significance belongs to that emblem, making it quite worthy to stand by the side of the former one. You remember Christ's first exhortation in the Sermon on the Mount immediately following the Beatitudes: Ye are the salt of the earth, ye are the light of the world.

Men do not light a candle, and put it under a bushel Let your light so shine before men, that they may see your good deeds.' If we apply that key to decipher the hieroglyphics, the burning lamps which the girded servants are to bear in the darkness are the whole sum of the visible acts of Christian people, from which there may flash the radiance of purity and kindness, So shines a good deed in a naughty world.' The lamp which the Christian servant is to bear is a character illuminated from above (for it is a kindled lamp, and the light is derived), and streaming out a brilliance into the encircling murky midnight which speaks of hospitable welcome and of good cheer in the lighted hall within.

Now, what is the connection between that exhibition of a lustrous and pure Christian character and the former exhortation? Why this, if you do not gird your loins your lamp will go out. Without the concentrated effort and the continually repeated detachment and the daily renewed Lord! here am I, send me,' of the alert and ready servant, there will be no shining of the life, no beauty of the character, but dimness will steal over the exhibition of Christian graces. Just as, often, in the wintry nights, a star becomes suddenly obscured, and we know not why, but some thin vaporous cloud has come between us and it, invisible in itself but enough to blur its brightness, so obscuration will befall the Christian character unless there he continual concentration and detachment. Do you want your lights to blaze? You trim them--though it is a strange mixture of metaphor--you trim them when you gird your loins.

III. Lastly, The Waiting Hearts.

An attitude of expectancy does not depend upon theories about the chronology of prophecy. It is Christ's will that, till He comes, we know neither the day nor the hour.' We may, as I suppose most of us do, believe that we shall die before He comes. Be it so. That need not affect the attitude of expectance, for it comes to substantially the same thing whether Christ comes to us or we go to Him. And the certain uncertainty of the end of our individual connection with this fleeting world stands in the same relation to our hopes as the coming of the Master does, and should have an analogous effect on our lives. Whatever may be our expectation as to the literal coming of the Lord, that future should be very solid, very real, very near us in our thoughts, a habitual subject of contemplation, and ever operative upon our hearts and conduct.

Ah! if we never, or seldom, and then sorrowfully, look forward to the future, and contemplate our meeting with our Master, I do not think there is much chance of our having either our loins girt, or our lamps burning.

One great motive for concentration, detachment, and alertness of service, as well as for exhibiting the bright graces of the Christian character, is to be found in the contemplation of the two comings of the Lord. We should be ever looking back to the Cross, forward to the Throne, and upwards to the Christ, the same on them both. If we have our gathering together with Him ever in view, then we shall he willing to yield all for Him, to withdraw ourselves from everything besides for the excellency of His knowledge; and whatsoever He commands, joyfully and cheerfully to do.

The reason why such an immense and miserable proportion of professing Christians are all unbraced and loose-girt, and their lamps giving such smoky and foul-smelling and coarse radiance, is because they look little back to the Cross, and less forward to the Great White Throne. But these two solemn and sister sights are far more real than the vulgar and intrusive illusions of what we call the present. That is a shadow, they are the realities; that is but a transitory scenic display, like the flashing of the Aurora Borealis for a night in the wintry sky, these are the fixed, unsetting stars that guide our course. Therefore let us turn away from the lying present, with its smallnesses and its falsities, and look backwards to Him that died, forward to Him that is coming. And, as we nourish our faith on the twofold fact, a history and a hope, that Christ has come, and that Christ shall come, we shall find that all devotion will be quickened, and all earnestness stirred to zeal, and the dim light will flame into radiance and glory.

He comes in one of two characters which lie side by "side here, as they do in fact. To the waiting servants He comes as the Master who shall gird Himself and go forth and serve them; to those who wait not, He comes as a thief, not only in the suddenness nor the unwelcomeness of His coming, but as robbing them of what they would fain keep, and dragging from them much that they ought never to have had. And it depends upon ourselves whether, we waiting and watching and serving and witnessing for Him, He shall come to us as our Joy, or as our Terror and our Judge.

Maclaren: Luk 12:37

The Servant-Lord

Verily I say unto you, that He shall gird Himself, and make them to sit down to meat, and will come forth, and serve them.'--Luke 12:37.

NO one would have dared to say that except Jesus Christ. For surely, manifold and wonderful as are the glimpses that we get in the New Testament of the relation of perfect souls in heaven to Him, none of them pierces deeper, rises higher, and speaks more boundless blessing, than such words as these. Well might Christ think it necessary to preface them with the solemn affirmation which always, upon His lips, points, as it were, an emphatic finger to, or underlines that which He is about to proclaim. Verily I say unto you,' if we had not His own word for it, we might hesitate to believe. And while we have His own word for it, and do not hesitate to believe, it is not for us to fathom or exhaust, but lovingly and reverently and humbly, because we know it but partially, to try to plumb the unfathomable depth of such words. He shall gird Himself, and cause them to sit down to meat; and come forth and serve them.'

I. Then We Have, First Of All, The Wonderful Revelation Of The Servant-Lord.

For the name of dignity is employed over and over again in the immediate context, and so makes more wonderful the assumption here of the promise of service.

And the words are not only remarkable because they couple so closely together the two antagonistic ideas, as we fancy them, of rule and service, authority and subordination, but because they dwell with such singular particularity of detail upon all the stages of the menial office which the Monarch takes upon Himself. First, the girding, assuming the servant's attire; then the leading of the guests, wondering and silent, to the couches where they can recline; then the coming to them as they thus repose at the table, and the waiting upon their wants and supplying all their need. It reminds us of the wonderful scene, in John's Gospel, where we have coupled together in the same intimate and interdependent fashion the two thoughts of dignity and of service--Jesus, knowing that the Father had given all things into His hand, and that He came from God and went to God,' made this use of His consciousness and of His unlimited and universal dominion, that' He laid aside His garments, and took a towel, and girded Himself, and washed the disciples' feet'; thus teaching what our text teaches in still another form, that the highest authority means the lowliest service, that the purpose of power is blessing, that the very sign and mark of dignity is to stoop, and that the crown of the Universe is worn by Him who is the Servant of all.

But beyond that general idea which applies to the whole of the divine dealings and especially to the earthly life of Him who came, not to be ministered unto, but to minister, the text sets forth special manifestations of Christ's ministering love and power, which are reserved for heaven, and are a contrast with earth. The Lord who is the Servant girds Himself. That corresponds with the commandment that went before, Let your loins be girded,' and to some extent covers the same ground and suggests the same idea. With all reverence, and following humbly in the thoughts that Christ has given us by the words, one may venture to say that He gathers all His powers together in strenuous work for the blessing of His glorified servants, and that not only does the metaphor express for us His taking upon Himself the lowly office, but also the employment of all that He is and has there in the heavens for the blessing of the blessed ones that sit at His table.

Here upon earth, when He assumed the form of a Servant in His entrance into humanity, it was accompanied with the emptying Himself of His glory. In the symbolical incident in John's Gospel, to which I have already referred, He laid aside His garments before He wrapped around Him the badge of service. But in that wondrous service by the glorified Lord there is no need for divesting ere He serves, but the divine glories that irradiate His humanity, and by which He, our Brother, is the King of kings and the Lord of the Universe, are all used by Him for this great, blessed purpose of gladdening and filling up the needs of the perfected spirits that wait, expectant of their food, upon Him. His girding Himself for service expresses not only the lowliness of His majesty and the beneficence of His power, but His use of all which He has and is for the blessing of those whom He keeps and blesses.

I need not remind you, I suppose, how in this same wonderful picture of the Servant-Lord there is taught the perpetual--if we may so say, the increased--lowliness of the crowned Christ. When He was here on earth, He was meek and holy; exalted in the heavens, He is, were it possible, meeker and more lowly still, because He stoops from a loftier elevation. The same loving, gentle, gracious heart, holding all its treasures for its brethren, is the heart that now is girded with the golden girdle of sovereignty, and which once was girt with the coarse towel of the slave. Christ is for ever the Servant, because He is for ever the Lord of them that trust in Him. Let us learn that service is dominion; that he that is chiefest among us' is thereby bound to be the servant' and the helper of all.'

II. Notice, The Servants Who Are Served And Serve.

There are two or three very plain ideas, suggested by the great words of my text, in regard to the condition of those whom the Lord thus ministers to, and waits upon. I need not expand them, because they are familiar to us all, but let me just touch them. He shall make them to sit down to meat.' The word, as many of you know, really implies a more restful attitude --He shall make them recline at meat.' What a contrast to the picture of toil and effort, which has just been drawn, in the command, Let your loins be girded about, and your lamps burning, and ye yourselves as men that wait for their Lord!' Here, there must be the bracing up of every power, and the careful tending of the light amid the darkness and the gusts that threaten to blow it out, and every ear is to be listening and every eye strained, for the coming of the Lord, that there may be no unpreparedness or delay in flinging open the gates. But then the tension is taken off and the loins ungirded, for there is no need for painful effort, and the lamps that burn dimly and require tending in the mephitic air are laid aside, and they need no candle, for the Lord is the light thereof'; and there is no more intense listening for the first foot-fall of One who is coming, for He has come, and expectation is turned into fellowship and fruition. The strained muscles can relax, and instead of effort and weariness, there is repose upon the restful couches prepared by Him. Threadbare and old as the hills as the thought is, it comes to us toilers with ever new refreshment, like a whiff of fresh air or the gleam of the far-off daylight at the top of the shaft to the miner, cramped at his work in the dark. What a witness the preciousness of that representation of future blessedness as rest to us all bears to the pressure of toil and the aching, weary hearts which we all carry! The robes may flow loose then, for there is neither pollution to be feared from the golden pavement, nor detention from briars or thorns, nor work that is so hard as to be toil or so unwelcome as to be pain. There is rest from labour, care, change, and fear of loss, from travel and travail, from tired limbs and hearts more tired still, from struggle and sin, from all which makes the unrest of life.

Further, this great promise assures us of the supply of all wants that are only permitted to last long enough to make a capacity for receiving the eternal and all-satisfying food which Christ gives the restful servants. Though they hunger no more,' they shall always have appetite. Though they' thirst no more,' they shall ever desire deeper draughts of the fountain of life. Desire is one thing, longing is another. Longing is pain, desire is blessedness; and that we shall want and know ourselves to want, with a want which lives but for a moment ere the supply pours in upon it and drowns it, is one of the blessednesses to which we dare to look forward. Here we live, tortured by wishes, longings, needs, a whole menagerie of hungry mouths yelping within us for their food. There we wait upon the Lord, and He gives a portion in due season.

The picture in the text brings with it all festal ideas of light, society, gladness, and the like, on which I need not dwell. But let me just remind you of one contrast. The ministry of Christ, when He was a servant here upon earth, was symbolised by His washing His disciples' feet, an act which was part of the preparation of the guests for a feast. The ministry of Christ in heaven consists, not in washing, for he that is washed is clean every whit' there, and for ever more--but in ministering to His guests that abundant feast for which the service and the lustration of earth were but the preparation. The servant Christ serves us here by washing us from our sins in His own blood, both in the one initial act of forgiveness and by the continual application of that blood to the stains contracted in the miry ways of life. The Lord and Servant serves His servants in the heavens by leading them, cleansed to His table, and filling up every soul with love and with Himself.

But all that, remember, is only half the story. Our Lord here is not giving us a complete view of the retributions of the heavens, He is only telling us one aspect of them. Repose, society, gladness, satisfaction, these things are all true. But heaven is not lying upon couches and eating of a feast. There is another use of this metaphor in this same Gospel, which, at first sight, strikes one as being contradictory to this. Our Lord said: Which of you, having a servant ploughing or feeding cattle, will say unto him by and by, when he is come from the field, go and sit down to meat, and will not rather say unto him, make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink.' These two representations are not contradictory. Put the two halves together like the two pictures in a stereoscope and, as you look, they will go together into one solid image, of which the one part is the resting at the table of the feast, and the other part is that entrance into heaven is not cessation, but variation, of service. It was dirty, cold, muddy work out there in the field ploughing, and when the man comes back with his soiled, wet raiment and his weary limbs a change of occupation is rest. It is better for him to be set to make ready wherewith I may eat and drink,' than to be told to sit down and do nothing.

So the servants are served, and the servants serve. And these two representations are not contradictory, but they fill up the conception of perfect blessedness. For remember, if we may venture to say so, that the very same reason which makes Christ the Lord serve His servants makes the servants serve Christ the Lord. For love, which underlies their relationship, has for its very life-breath doing kindnesses and good to its objects, and we know not whether it is more blessed to the loving heart to minister to, or to be ministered to by, the heart which it loves. So the Servant-Lord and the servants, serving and served, are swayed in both by the same motive and rejoice in the interchange of offices and tokens of love.

III. Mark The Earthly Service Which Leads To The Heavenly Rest.

I have already spoken about Christ's earthly service, and reminded you that there is needed, first of all, that we should partake in His purifying work through His blood and His Spirit that dwells in us, ere we can share in His highest ministrations to His servants in the heavens. But there is also service of ours here on earth, which must precede our receiving our share in the wonderful things promised here. And the nature of that service is clearly stated in the preceding words. Blessed are those servants whom the Lord when He cometh shall find'--doing what? Trying to make themselves better? Seeking after conformity to His commandments? No! Whom the Lord when He cometh shah find watching.' It is character rather than conduct, and conduct only as an index of character --disposition rather than deeds--that makes it possible for Christ to be hereafter our Servant-Lord. And the character is more definitely described in the former words, Loins girded, lights burning, and a waiting which is born of love. The concentration and detachment from earth, which are expressed by the girded loins, the purity and holiness of character and life, which are symbolised by the burning lights, and the expectation which desires, and does not shrink from, His coming in His Kingdom to be the Judge of all the earth--these things, being built upon the acceptance of Christ's ministry of washing, fit us for participation in Christ's ministry of the feast, and make it possible that even we shall be of those to whom the Lord, in that day, will come with gladness and with gifts. Blessed are the servants whom the Lord shah find me watching.'

Servants And Stewards Here And Hereafter

Blessed are those servants, whom the Lord, when He cometh, shall find watching: Verily I shall say unto you, that He shall gird Himself, and make them to sit down to meat, and will come forth and serve them.

Blessed is that servant whom his Lord, when He cometh, shall find so doing. 44. Of a truth I say unto you, that He will make him ruler over all that he hath. --Luke 12:37, 43, 44.

You will, of course, observe that these two passages are strictly parallel in form. Our Lord evidently intends them to run side by side, and to be taken together. The divergences are as significant and instructive as the similarities, and the force of these will be best brought out by just recalling, in a sentence or two, the occasion for the utterance of the second of the two passages which I have taken for my text. When our Lord had finished His previous address and exhortations, Peter characteristically pushed his oar in with the question, Do these commandments refer to us, the Apostles, or to all,' the whole body of disciples? Our Lord admits the distinction, recognises in His answer that the us,' the Twelve, were nearer Christ than the general mass of His followers, and answers Peter's question by reiterating what He has been saying in a slightly different form. He had spoken before about servants. Now He speaks about stewards,' because the Apostles did stand in that relation to the other disciples, as being slaves indeed, like the rest of the household, but slaves in a certain position of authority, by the Master's appointment, and charged with providing the nourishment which, of course, means the religious instruction, of their fellow-servants.

So, notice that the first benediction is upon the' servants,' the second is upon the servants who are stewards.' The first exhortation requires that when the Master comes He shall find the servants watching; the second demands that when He comes He shall find the stewards doing their work. The first promise of reward gives the assurance that the watching servants shall be welcomed into the house, and be waited on by the Master himself; the second gives the assurance that the faithful steward shall be promoted to higher work. We are all servants, and we are all, if we are Christian men, stewards of the manifold grace of God.

So, then, out of these two passages thus brought together, as our Lord intended that they should be, we gather two things: the twofold aspect of life on earth, watchfullness and work; and the twofold hope of life in heaven--rest and rule. Blessed is that servant whom his Lord, when He cometh, shall find watching.' Blessed is that steward whom his Lord, when He cometh, shall find '--not merely watching, but--so doing.'

I. The Twofold Attitude Here Enjoined.

The first idea in watchfulness is keeping awake; and the second is looking out for something that is coming. Beth these conceptions are intertwined in both our Lord's use of the metaphor of the watching servant, and in the echoes of it which we find abundantly in the Apostolic letters The first thing is to keep ourselves awake all through the soporific night, when everything tempts to slumber. Even the wise virgins, with trimmed lamps and girt loins, do in some degree succumb to the drowsy influences around them, and like the foolish ones, slumber, though the slumbers of the two classes be unlike. Christian people live in the midst of an order of things which tempts them to close the eyes of their hearts and minds to all the real and unseen glories above and around them, and that might be within them, and to live for the comparatively contemptible and trivial things of this present. Just as when a man sleeps, he loses his consciousness of solid external realities, and passes into a fantastic world of his own imaginations, which have no correspondence in external facts, and will vanish like,

The baseless fabric of a dream,If but a cock shall crow,'

So the men who are conscious only of this present life and of the things that are seen, though they pride themselves on being wide awake, are, in the deepest of their being, fast asleep, and are dealing with illusions which will pass and leave nought behind, as really as are men who He dreaming upon couches, and fancy themselves hard at work. Keep awake; that is the first thing; which, being translated into plain English, points just to this, that unless we make a dead lift of continuous effort to keep firm grasp of God and Christ, and of all the unseen magnificences that are included in these two names, as surely as we live we shall lose our hold upon them, and fall into the drugged and diseased sleep in which so many men around us are plunged. It sometimes seems to one as if the sky above us were raining down narcotics upon us, so profoundly are the bulk of men unconscious of realities, and befooled by the illusions of a dream.

Keep yourselves awake first, and then let the waking, wide-opened eye, be looking forward. It is the very differentia, so to speak, the characteristic mark and distinction of the Christian notion of life, that it shifts the centre of gravity from the present into the future, and makes that which is to come of far more importance than that which is, or which has been. No man is living up to the height of his Christian responsibilities or privileges unless there stands out before him, as the very goal and aim of his whole life, what can never be realised until he has passed within the veil, and is at rest in the secret place of the Most High.' To live for the future is, in one aspect, the very definition of a Christian.

But the text reminds us of the specific form which that future anticipation is to take. It is not for us, as it is for men in the world, to fix our hopes for the future on abstract laws of the progress of humanity, or the evolution of the species, or the gradual betterment of the world, and the like. All these may be true: I say nothing about them. But what we have to fill our future with is that that same Jesus shall so come in like manner as ye have seen Him go.' It is much to be lamented that curious chronological speculations have so often discredited that great central hope of the Church, which is properly altogether independent of them; and that, because people have got befogged in interpreting such symbols as beasts, and horses, and trumpets, and seals, and the like, the Christian Church as a whole should so feebly be holding by that great truth, without which, as it seems to me, the truth which many of us are tempted to make the exclusive one, loses half its significance. No man can rightly understand the whole contents of the blessed proclamation, Christ has come,' unless he ends the sentence with and Christ will come.' Blessed is that servant whom the Lord, when He cometh, shall find watching.'

Of course I need not remind you that much for which that second coming of the Lord is precious, and an object of hope to the world and the Church, is realised by the individual in the article of death. Whether Christ comes to the world or I go to Christ, the important thing is that there result union and communion, the reign of righteousness and peace, the felicities of the heavenly state. And so, dear brethren, just because of the uncertainty that drapes the future, and which we are often tempted to make a reason for dismissing the anticipation of it from our minds, we ought the more earnestly to give heed that we keep that end ever before us, and whether it is reached by His coming to us, or our going to Him, anticipate, by the power of realising faith grasping the firm words of Revelation, the unimaginable, and--until it is experienced--the incommunicable blessedness revealed in these great, simple words, So shall we ever be with the Lord.'

But, then, look at the second of the aspects of Christian duty which is presented here, that watchfulness is to lead on to diligent work.

The temptation for any one who is much occupied with the hope of some great change and betterment in the near future is to be restless and unable to settle down to his work, and to yield to distaste of the humdrum duties of every day. If some man that kept a little chandler's shop in a back street was expecting to be made a king to-morrow, he would not be likely to look after his poor trade with great diligence. So we find in the Apostle Paul's second letter--that to the Thessalonians--that he had to encounter, as well as he could, the tendency of hope to make men restless, and to insist upon the thought--which is the same lesson as is taught us by the second of our texts--that if a man hoped, then he had with quietness to work and eat his own bread, and not be shaken in mind.

Blessed is that servant whom his Lord, when He cometh, shall find so doing.' It may seem humble work to serve out hunches of bread and pots of black broth to the family of slaves, when the steward is expecting the coming of the master of the house, and his every nerve is tingling with anticipation. But it is steadying work, and it is blessed work. It is better that a man should be found doing the homeliest duty as the outcome of his great expectations of the coming of his Master, than that he should be fidgeting and restless and looking only at that thought till it unfits him for his common tasks. Who was it who, sitting playing a game of chess, and being addressed by some scandalised disciple with the question, What would you do if Jesus Christ came, and you were playing your game?' answered, I would finish it'? The best way for a steward to be ready for the Master, and to show that he is watching, is that he should be found so doing' the humble task of his stewardship. The two women that were squatting on either side of the millstone, and helping each other to whirl the handle round in that night were in the right place, and the one that was taken had no cause to regret that she was not more religiously employed. The watchful servant should be a working servant.

II. Here Are Two Aspects Of The Heavenly State, Rest And Rule.

And now I have spent too much time on this first part of my discourse; so I must condense the second. Here are two aspects of the heavenly state, rest and rule.

Verily I say unto you, He shall gird Himself, and make them to sit down to meat, and will come forth and serve them.' I do not know that there is a more wonderful promise, with more light lying in its darkness, in all Scripture than that. Jesus Christ continues in the heavens to be found in the form of a servant.' As here He girded Himself with the towel of humiliation in the upper room, so there He girds Himself with the robes of His imperial majesty, and uses all His powers for the nourishment and blessedness of His servants. His everlasting motto is, I am among you as one that serveth.' On earth His service was to wash His disciples' feet; in heaven the pure foot contracts no stain, and needs no basin: but in heaven He still serves, and serves by spreading a table, and, as a King might do at some ceremonial feasts, waiting on the astonished guests.

I say nothing about all the wonderful ideas that gather round that familiar but never-to-be-worn-into-commonplace emblem of the feast. Repose, in contrast with the girded loins and the weary waiting of the midnight watch; nourishment, and the satisfaction of all desires; joy, society--all these things, and who knows how much more, that we shall have to get there to understand, lie in that metaphor, Blessed is that servant' who is served by the Master, and nourished by His presence?

But modern popular presentations of the future life have far too predominantly dwelt upon that side of it. It is a wonderful confession of the weariness, the fever, and the fret,' the hunger and loneliness of earthly experience, that the thought of heaven as the opposite of all these things should have almost swallowed up the other thought with which our Lord associates it here. He would not have us think only of repose. He unites with that representation, so fascinating to us weary and heavy-laden, the other of administrative authority. He will set him' over all that he hath.'

The steward gets promotion. On twelve thrones judging the twelve tribes of Israel'--these are to be the seats, and that is to be the occupation of the Twelve. Thou hast been faithful over a few things; I will make thee ruler over many things.' The relation between earthly faithfulness and heavenly service is the same in essence as that between the various stages of our work here. The reward for work here is more work; a wider field, greater capacities. And what depths of authority, of new dignity, of royal supremacy, lie in those solemn and mysterious words, I know not --He will set him over all that he hath.' My union with Christ is to be so close as that all His is mine and I am master of it. But at all events this we can say, that faithfulness here leads to larger service yonder; and that none of the aptitudes and capacities which have been developed in us here on earth will want a sphere when we pass yonder.

So let watchfulness lead to faithfulness, and watchful faithfulness and faithful watchfulness will lead to repose which is activity, and rule which is rest.

Fire On Earth

I am come to send fire on the earth; and what will I, if it be already kindled?'--Luke 12:19.

WE have here one of the rare glimpses which our Lord gives us into His inmost heart, His thought of His mission, and His feelings about it. If familiarity had not weakened the impression, and dulled the edge, of these words, how startling they would seem to us! I am come'--then, He was, before He came, and He came by His own voluntary act. A Jewish peasant says that He is going to set the world on fire--and He did it. But the triumphant certitude and consciousness of a large world-wide mission is all shadowed in the next clause. I need not trouble you with questions as to the precise translation of the words that follow. There may be differences of opinion about that, but I content myself with simply suggesting that a fair representation of the meaning would be, How I wish that it was already kindled!' There is a longing to fulfil the purpose of His coming and a sense that something has to be done first, and what that something is, our Lord goes on to say in the next :. This desirable end can only be reached through a preliminary painful ordeal, but I have a baptism to be baptized with, and how am I straitened till it be accomplished.' If I might use such an incongruous figure, the fire that is to flash and flame through the world emerges from the dark waters of that baptism. Our Lord goes on still further to dwell upon the consequence of His mission and of His sufferings. And that, too, shadows the first triumphant thought of the fire that He was to send on earth. For, the baptism being accomplished, and the fire therefore being set at liberty to flame through the world, what follows? Glad reception? Yes, and angry rejection. Suppose ye that I am come to give peace on earth? I tell you, nay! but rather division.' The fire, the baptism, and the sword; these three may sum up our Lord's vision of the purpose, means, and mingled result of His mission. But it is only with regard to the first of these that I wish to speak now.

I. The Fire Which Christ Longed To East Upon The Earth.

Now, opinions differ as to what is meant by this fire. Some would have it to mean the glow of love kindled in believing hearts, and others explain it by other human emotions or by the transformation effected in the world by Christ's coming. But while these things are the results of the fire kindled on earth, that fire itself means not these effects, but the cause of them. It is brought before it kindles a flame on earth.

He does not kindle it simply in humanity, but He launches it into the midst of humanity. It is something from above that He flings down upon the earth.

So it is not merely a quickened intelligence, a higher moral life, or any other of the spiritual and religious transformations which are effected in the world by the mission of Christ that is primarily to be kept in view here, but it is the Heaven-sent cause of these transformations and that flame. If we catch the celestial fire, we shall flash and blaze, but the fire which we catch is not originated on earth. In a word it is God's Divine Spirit which Christ came to communicate to the world.

I need not remind you, I suppose, how such an interpretation of the words before us is in entire correspondence with the symbolism both of the Old and New Testament. I do not dwell upon the former at all, and with regard to the latter I need only remind you of the great words by which the Forerunner of the Lord set forth His mighty work, in contrast with the superficial cleansing which John himself had to proclaim. I indeed baptize you with water, but He shall baptize you with the Holy Ghost and with fire.' I need only point to the Pentecost, and the symbol there, of which the central point was the cloven tongues, which symbolised not only the speech which follows from all deep conviction, but the descent from above of the Spirit of God, who is the Spirit of burning, on each bowed and willing head. With these analogies to guide us, I think we shall not go far wrong if we see in the words of my text our Lord's great symbolical promise that the issue of His mission shall be to bring into the heart of the world, so to speak, and to lodge in the midst of humanity which is one great whole, a new divine influence that shall flame and burn through the world.

So, then, my text opens out into thoughts of the many-sided applications of this symbol. What hopes for the world and ourselves are suggested by that fire? Let us stick to the symbol closely, and we shall then best understand the many-sided blessings that flash and coruscate in the gift of the Spirit.

It is the gift of life. No doubt, here and there in Scripture, fire stands for a symbol of destroying power. But that is a less frequent use than that in which it stands as a symbol of life. In a very real sense life is warmth and death is cold. Is not respiration a kind of combustion? Do not physiologists tell us that? Is not the centre of the system and the father of all physical life that great blazing sun which radiates heat? And is not this promise, I will send fire on the earth,' the assurance that into the midst of our death there shall come the quick energy of a living Spirit which shall give us to possess some shadow of the immortal Being from which itself flows?

But, beyond that, there is another great promise here, of a quickening energy. I use the word quickening,' not in the sense of life-giving, but in the sense of stimulating. We talk about the flame of genius,' the fervour of conviction,' about fiery zeal,' about burning earnestness,' and the like; and, conversely, we speak of cold caution,' and chill indifference,' and so on. Fire means love, zeal, swift energy. This, then, is another side of this great promise, that into the torpor of our sluggish lives He is waiting to infuse a swift Spirit that shall make us glow and flame with earnestness, burn with love, aspire with desire, cleave to Him with the fervour of conviction, and be, in some measure, like those mighty spirits that stand before the Throne, the seraphim that burn with adoration and glow with rapture. A fire that shall destroy all our sluggishness, and change it into swift energy of glad obedience, may be kindled in our spirits by the Holy Spirit whom Christ gives.

Still farther, the promise of my text sets forth, not only life-giving and stimulating energy, but purifying power. Fire cleanses, as many an ancient ritual recognised. For instance, the thought that underlay even that savage passing the children through the fire to Moloch' was, that thus passed, humanity was cleansed from its stains. And that is true. Every man must be cleansed, if he is cleansed at all, by the touch of fire. If you take a piece of foul clay, and push it into a furnace, as it warms it whitens, and you can see the stains melting off it as the fire exercises its beneficent and purifying mastery. So the promise to us is of a great Spirit that will come, and by communicating His warmth will dissipate our foulness, and the sins that are enwrought into the substance of our natures will exhale from the heated surface, and disappear. The ore is flung into the blast furnace, and the scum rises to the surface, and may be ladled off, and the pure stream, cleansed because it is heated, flows out without scoriae or ash. All that was fuel for the fire' is burned; and what remains is more truly itself and more precious. And so, brother, you and I have, for our hope of cleansing, that we shall be passed through the fire, and dwell in the everlasting burnings of a Divine Spirit and a changeless love.

The last thought suggested by the metaphor is that it promises not only life-giving, stimulating, purifying, but also transforming and assimilating energy. For every lump of coal in your scuttles may be a parable; black and heavy, it is cast into the fire, and there it is turned into the likeness of the flame which it catches and itself begins to glow, and redden, and crackle, and break into a blaze. That is like what you and I may experience if we will. The incense rises in smoke to the heavens when it is heated: and our souls aspire and ascend, an odour of a sweet smell, acceptable to God, when the fire of that Divine Spirit has loosed them from the bonds that bind them to earth, and changed them into His own likeness. We all are changed from glory to glory even as by the Spirit of the Lord.'

So I think if you take these plain teachings of this symbol you learn something of the operations of that Divine Spirit to which our Lord pointed in the great words of my text.

II. What Christ Had To Do Before His Longing Could Be Satisfied.

And now I have a second thought to suggest--viz., what Christ had to do before His longing could be satisfied.

He longed, but the longing wish was not able to bring that on which it was fixed. He had come to send this divine fire upon the earth; but there was something that stood in the way; and something needed to be done as a preliminary before the ultimate purpose of His coming could be accomplished. What that was, as I have already tried to point out, the subsequent : tells us. I do not need, nor would it be congruous with my present purpose, to comment upon it at any length. We all know what He meant by the baptism,' that He had to be baptized with, and what were the dark waters into which He had to pass, and beneath which His sacred head had to be plunged. We all know that by the' baptism' He meant His passion and His Cross. I do not dwell, either, upon the words of pathetic human shrinking with which His vision of the Cross is here accompanied, but I simply wish to signalise one thing, that in the estimation of Jesus Christ Himself it was not in His power to kindle this holy fire in humanity until He had died for men's sins. That must come first; the Cross must precede Pentecost. There can be no Divine Spirit in His full and loftiest powers poured out upon humanity until the Sacrifice has been offered on the Cross for the sins of the world. We cannot read all the deep reasons in the divine nature, and in human receptivity, which make that sequence absolutely necessary, and that preliminary indispensable. But this, at least, we know, that the Divine Spirit whom Christ gives uses as His instrument and sword the completed revelation which Christ completed in His Cross, Resurrection, and Ascension, and that, until His weapon was fashioned, He could not come.

That thought is distinctly laid down in many places in Scripture, to which I need not refer in more than a word. For instance, the Apostle John tells us that, when our Lord spoke in a cognate figure about the rivers of water which should flow from them who believed on Him, He spake of that Holy Spirit who was not given because that Jesus was not yet glorified.' We remember the words in the upper chamber, If I go not away, the Comforter will not come unto you, but if I depart I will send Him unto you.' But enough for us that He recognised the necessity, and that here His baptism of suffering comes into view, not so much for what it was itself, the sacrifice for the world's sin, as for that to which it was the necessary preliminary and introduction, the bestowment on humanity of the gift of the Divine Spirit. The old Greek legend of the Titan that stole fire from heaven tolls us that he brought it to earth in a reed. Our Christ brings the heavenly fire in the fragile, hollow reed of His humanity, and the reed has to be broken in order that the fire may blaze out. How I wish that it were kindled! but I have a baptism to be baptized with.'

III. Lastly, What The World Has To Do To Receive The Fire.

Take these triumphant words of our Lord about what He was to do after His Cross, and contrast with them the world as it is to-day, ay! and the Church as it is to-day. What has become of the fire? Has it died down into grey ashes, choked with the cold results of its own former flaming power? Was Jesus Christ deceiving Himself? was He cherishing an illusion as to the significance and permanence of the results of His work in the world? No I There is a difference between B.C. and A.D. which can only be accounted for by the fulfilment of the promise in my text, that He did bring fire and set the world aflame. But the condition on which that fire will burn either through communities, society, humanity, or in an individual life, is trust in Him that gives it, and cleaving to Him, and the appropriate discipline. This spake He of the Holy Spirit which they that believe on Him should receive.'

And they that do not believe upon Him--what of them? The fire is of no advantage to them. Some of you do as people in Swiss villages do where there is a conflagration--you cover over your houses with incombustible felts or other materials, and deluge them with water, in the hope that no spark may light on you. There is no way by which the fire can do its work on us except our opening our hearts for the Firebringer. When He comes He brings the vital spark with Him, and He plants it on the hearth of our hearts. Trust in Him, believe far more intensely than the most of Christian people of this day do in the reality of the gift of supernatural divine life from Jesus Christ. I do believe that hosts of professing Christians have no firm grip of this truth, and, alas! very little verification of it in their lives. Your heavenly Father gives the Holy Spirit to them that ask Him. Covet earnestly the best gifts ; and take care that you do not put the fire out-'quench not the Holy Spirit,' as you will do if you fulfil the lusts of the flesh.' I remember once being clown in the engine-room of an ocean-going steamer. There were the furnaces, large enough to drive an engine of five or six thousand horsepower. A few yards off there were the refrigerators, with ice hanging round the spigots that were put in to test the temperature. Ah! that is like many a Christian community, and many an individual Christian. Here is the fire; there is the frost. Brethren, let us seek to be baptized with fire, lest we should be cast into it, and be consumed by it.

MHCC: Luk 12:1-12

A firm belief of the doctrine of God's universal providence, and the extent of it, would satisfy us when in peril, and encourage us to trust God in the way of duty. Providence takes notice of the meanest creatures, even of the sparrows, and therefore of the smallest interests of the disciples of Christ. Those who confess Christ now, shall be owned by him in the great day, before the angels of God. To deter us from denying Christ, and deserting his truths and ways, we are here assured that those who deny Christ, though they may thus save life itself, and though they may gain a kingdom by it, will be great losers at last; for Christ will not know them, will not own them, nor show them favour. But let no trembling, penitent backslider doubt of obtaining forgiveness. This is far different from the determined enmity that is blasphemy against the Holy Ghost, which shall never be forgiven, because it will never be repented of.

MHCC: Luk 12:13-21

Christ's kingdom is spiritual, and not of this world. Christianity does not meddle with politics; it obliges all to do justly, but wordly dominion is not founded in grace. It does not encourage expectations of worldly advantages by religion. The rewards of Christ's disciples are of another nature. Covetousness is a sin we need constantly to be warned against; for happiness and comfort do not depend on the wealth of this world. The things of the world will not satisfy the desires of a soul. Here is a parable, which shows the folly of carnal worldling while they live, and their misery when they die. The character drawn is exactly that of a prudent, worldly man, who has no grateful regard to the providence of God, nor any right thought of the uncertainty of human affairs, the worth of his soul, or the importance of eternity. How many, even among professed Christians, point out similar characters as models for imitation, and proper persons to form connexions with! We mistake if we think that thoughts are hid, and thoughts are free. When he saw a great crop upon his ground, instead of thanking God for it, or rejoicing to be able to do more good, he afflicts himself. What shall I do now? The poorest beggar in the country could not have said a more anxious word. The more men have, the more perplexity they have with it. It was folly for him to think of making no other use of his plenty, than to indulge the flesh and gratify the sensual appetites, without any thought of doing good to others. Carnal worldlings are fools; and the day is coming when God will call them by their own name, and they will call themselves so. The death of such persons is miserable in itself, and terrible to them. Thy soul shall be required. He is loth to part with it; but God shall require it, shall require an account of it, require it as a guilty soul to be punished without delay. It is the folly of most men, to mind and pursue that which is for the body and for time only, more than that for the soul and eternity.

MHCC: Luk 12:22-40

Christ largely insisted upon this caution not to give way to disquieting, perplexing cares, Mat 6:25-34. The arguments here used are for our encouragement to cast our care upon God, which is the right way to get ease. As in our stature, so in our state, it is our wisdom to take it as it is. An eager, anxious pursuit of the things of this world, even necessary things, ill becomes the disciples of Christ. Fears must not prevail; when we frighten ourselves with thoughts of evil to come, and put ourselves upon needless cares how to avoid it. If we value the beauty of holiness, we shall not crave the luxuries of life. Let us then examine whether we belong to this little flock. Christ is our Master, and we are his servants; not only working servants, but waiting servants. We must be as men that wait for their lord, that sit up while he stays out late, to be ready to receive him. In this Christ alluded to his own ascension to heaven, his coming to call his people to him by death, and his return to judge the world. We are uncertain as to the time of his coming to us, we should therefore be always ready. If men thus take care of their houses, let us be thus wise for our souls. Be ye therefore ready also; as ready as the good man of the house would be, if he knew at what hour the thief would come.

MHCC: Luk 12:41-53

All are to take to themselves what Christ says in his word, and to inquire concerning it. No one is left so ignorant as not to know many things to be wrong which he does, and many things to be right which he neglects; therefore all are without excuse in their sin. The bringing in the gospel dispensation would occasion desolations. Not that this would be the tendency of Christ's religion, which is pure, peaceable, and loving; but the effect of its being contrary to men's pride and lusts. There was to be a wide publication of the gospel. But before that took place, Christ had a baptism to be baptized with, far different from that of water and the Holy Spirit. He must endure sufferings and death. It agreed not with his plan to preach the gospel more widely, till this baptism was completed. We should be zealous in making known the truth, for though divisions will be stirred up, and a man's own household may be his foes, yet sinners will be converted, and God will be glorified.

MHCC: Luk 12:54-59

Christ would have the people to be as wise in the concerns of their souls as they are in outward affairs. Let them hasten to obtain peace with God before it is too late. If any man has found that God has set himself against him concerning his sins, let him apply to him as God in Christ reconciling the world to himself. While we are alive, we are in the way, and now is our time.

Matthew Henry: Luk 12:1-12

We find here, I. A vast auditory that was got together to hear Christ preach. The scribes and Pharisees sought to accuse him, and do him mischief; but the people, who were not under the bias of their prejudices and jealousies, still admired him, attended on him, and did him honour. In the mean time (Luk 12:1), while he was in the Pharisee's house, contending with them that sought to ensnare him, the people got together for an afternoon sermon, a sermon after dinner, after dinner with a Pharisee; and he would not disappoint them. Though in the morning sermon, when they were gathered thickly together (Luk 11:29), he had severely reproved them, as an evil generation that seek a sign, yet they renewed their attendance on him; so much better could the people bear their reproofs than the Pharisees theirs. The more the Pharisees strove to drive the people from Christ, the more flocking there was to him. Here was an innumerable multitude of people gathered together, so that they trade one upon another, in labouring to get foremost, and to come within hearing. It is a good sight to see people thus forward to hear the word, and venture upon inconvenience and danger rather than miss an opportunity for their souls. Who are these that thus fly as the doves to their windows? Isa 60:8. When the net is cast where there is such a multitude of fish, it may be hoped that some will be enclosed.

II. The instructions which he gave his followers, in the hearing of this auditory.

1. He began with a caution against hypocrisy. This he said to his disciples first of all; either to the twelve, or to the seventy. These were his more peculiar charge, his family, his school, and therefore he particularly warned them as his beloved sons; they made more profession of religion than others and hypocrisy in that was the sin they were most in danger of. They were to preach to others; and, if they should prevaricate, corrupt the word, and deal deceitfully, hypocrisy would be worse in them than in others. Besides, there was a Judas among them, who was a hypocrite, and Christ knew it, and would hereby startle him, or leave him inexcusable. Christ's disciples were, for aught we know, the best men then in the world, yet they needed to be cautioned against hypocrisy. Christ said this to the disciples, in the hearing of this great multitude, rather than privately when he had them by themselves, to add the greater weight to the caution, and to let the world know that he would not countenance hypocrisy, no, not in his own disciples. Now observe,

(1.) The description of that sin which he warns them against: It is the leaven of the Pharisees. [1.] It is leaven; it is spreading as leaven, insinuates itself into the whole man, and all that he does; it is swelling and souring as leaven, for it puffs men up with pride, embitters them with malice, and makes their service unacceptable to God. [2.] It is the leaven of the Pharisees: "It is the sin they are most of them found in. Take heed of imitating them; be not you of their spirit; do not dissemble in Christianity as they do in Judaism; make not your religion a cloak of maliciousness, as they do theirs."

(2.) A good reason against it: " For there is nothing covered that shall not be revealed, Luk 12:2, Luk 12:3. It is to no purpose to dissemble, for, sooner or later, truth will come out; and a lying tongue is but for a moment. If you speak in darkness that which is unbecoming you, and is inconsistent with your public professions, it shall be heard in the light; some way or other it shall be discovered, a bird of the air shall carry the voice (Ecc 10:20), and your folly and falsehood will be made manifest. "The iniquity that is concealed with a show of piety will be discovered, perhaps in this world, as Judas's was, and Simon Magus's, at furthest in the great day, when the secrets of all hearts shall be made manifest, Ecc 12:14; Rom 2:16. If men's religion prevail not to conquer and cure the wickedness of their hearts, it shall not always serve for a cloak. The day is coming when hypocrites will be stripped of their fig-leaves.

2. To this he added a charge to them to be faithful to the trust reposed in them, and not to betray it, through cowardice or base fear. Some make Luk 12:2, Luk 12:3, to be a caution to them not to conceal those things which they had been instructed in, and were employed to publish to the world. "Whether men will hear, or whether they will forbear, tell them the truth, the whole truth, and nothing but the truth; what has been spoken to you, and you have talked of among yourselves, privately, and in corners, that do you preach publicly, whoever is offended; for, if you please men, you are not Christ's servants, nor can you please him,"Gal 1:10. But this was not the worst of it: it was likely to be a suffering cause, though never a sinking one: let them therefore arm themselves with courage; and divers arguments are furnished here to steel them with a holy resolution in their work. Consider,

(1.) "The power of your enemies is a limited power (Luk 12:4): I say unto you, my friends "(Christ's disciples are his friends, he calls them friends, and gives them this friendly advice), " be not afraid, do not disquiet yourselves with tormenting fears of the power and rage of men."Note, Those whom Christ owns for his friends need not be afraid of any enemies. " Be not afraid, no, not of them that kill the body, let it not be in the power of scoffers, not even of murderers, to drive you off from your work, for you that have learned to triumph over death may say, even of them, Let them do their worst, after that there is no more that they can do; the immortal soul lives, and is happy, and enjoys itself and its God, and sets them all at defiance."Note, Those can do Christ's disciples no real harm, and therefore ought not to be dreaded, who can but kill the body; for they only send that to its rest, and the soul to its joy, the sooner.

(2.) God is to be feared more than the most powerful men: " I will forewarn you whom you shall fear (Luk 12:5): that you may fear man less, fear God more. Moses conquers his fear of the wrath of the king, by having an eye to him that is invisible. By owning Christ you may incur the wrath of men, which can reach no further than to put you to death (and without God's permission they cannot do that); but by denying Christ, and disowning him, you will incur the wrath of God, which has power to send you to hell, and there is no resisting it. Now of two evils the less is to be chosen, and the greater is to be dreaded, and therefore I say unto you, Fear him. ""It is true,"said that blessed martyr, Bishop Hooper, "life is sweet, and death bitter; but eternal life is more sweet, and eternal death more bitter."

(3.) The lives of good Christians and good ministers are the particular care of divine Providence, Luk 12:6, Luk 12:7. To encourage us in times of difficulty and danger, we must have recourse to our first principles, and build upon them. Now a firm belief of the doctrine of God's universal providence, and the extent of it, will be satisfying to us when at any time we are in peril, and will encourage us to trust God in the way of duty. [1.] Providence takes cognizance of the meanest creatures, even of the sparrows. "Though they are of such small account that five of them are sold for two farthings, yet not one of them is forgotten of God, but is provided for, and notice is taken of its death. Now, you are of more value than many sparrows, and therefore you may be sure you are not forgotten, though imprisoned, though banished, though forgotten by your friends; much more precious in the sight of the Lord is the death of saints than the death of sparrows."[2.] Providence takes cognizance of the meanest interest of the disciples of Christ: " Even the very hairs of your head are all numbered (Luk 12:7); much more are your sighs and tears numbered, and the drops of your blood, which you shed for Christ's name's sake. An account is kept of all your losses, that they may be, and without doubt they shall be, recompensed unspeakably to your advantage."

(4.) "You will be owned or disowned by Christ, in the great day, according as you now own or disown him,"Luk 12:8, Luk 12:9. [1.] To engage us to confess Christ before men, whatever we may lose or suffer for our constancy to him, and how dear soever it may cost us, we are assured that they who confess Christ now shall be owned by him in the great day before the angels of God, to their everlasting comfort and honour. Jesus Christ will confess, not only that he suffered for them, and that they are to have the benefit of his sufferings, but that they suffered for him, and that his kingdom and interest on earth were advanced by their sufferings; and what greater honour can be done them? [2.] To deter us from denying Christ, and a cowardly deserting of his truths and ways, we are here assured that those who deny Christ, and treacherously depart from him, whatever they may save by it, though it were life itself, and whatever they may gain by it, though it were a kingdom, will be vast losers at last, for they shall be denied before the angels of God; Christ will not know them, will not own them, will not show them any favour, which will turn to their everlasting terror and contempt. By the stress here laid upon their being confessed or denied before the angels of God, it should seem to be a considerable part of the happiness of glorified saints that they will not only stand right, but stand high, in the esteem of the holy angels; they will love them, and honour them, and own them, if they be Christ's servants; they are their fellow-servants, and they will take them for their companions. On the contrary, a considerable part of the misery of damned sinners will be that the holy angels will abandon them, and will be the pleased witnesses, not only of their disgrace, as here, but of their misery, for they shall be tormented in the presence of the holy angels (Rev 14:10), who will give them no relief.

(5.) The errand they were shortly to be sent out upon was of the highest and last importance to the children of men, to whom they were sent, Luk 12:10. Let them be bold in preaching the gospel, for a sorer and heavier doom would attend those that rejected them (after the Spirit was poured upon them, which was to be the last method of conviction) than those that now rejected Christ himself, and opposed him: " Greater works than those shall he do, and, consequently, greater will be the punishment of those that blaspheme the gifts and operations of the Holy Ghost in you. Whosoever shall speak a word against the Son of man, shall stumble at the meanness of his appearance, and speak slightly and spitefully of him, it is capable of some excuse: Father, forgive them, for they know not what they do. But unto him that blasphemes the Holy Ghost, that blasphemes the Christian doctrine, and maliciously opposes it, after the pouring out of the Spirit and his attestation of Christ's being glorified (Act 2:33; Act 5:32), the privilege of the forgiveness of sins shall be denied; he shall have no benefit by Christ and his gospel. You may shake off the dust of your feet against those that do so, and give them over as incurable; they have forfeited that repentance and that remission which Christ was exalted to give, and which you are commissioned to preach. "The sin, no doubt, was the more daring, and consequently the case the more desperate, during the continuance of the extraordinary gifts and operations of the Spirit in the church, which were intended for a sign to them who believed not, 1Co 14:22. There were hopes of those who, though not convinced by them at first, yet admired them, but those who blasphemed them were given over.

(6.) Whatever trials they should be called out to, they should be sufficiently furnished for them, and honourably brought through them, Luk 12:11, Luk 12:12. The faithful martyr for Christ has not only sufferings to undergo, but a testimony to bear, a good confession to witness, and is concerned to do that well, so that the cause of Christ may not suffer, though he suffer for it; and, if this be his care, let him cast it upon God: "When they bring you into the synagogues, before church-rulers, before the Jewish courts, or before magistrates and powers, Gentile rulers, rulers in the state, to be examined about your doctrine, what it is, and what the proof of it, take no thought what ye shall answer, "[1.] "That you may save yourselves. Do not study by what art or rhetoric to mollify your judges, or by what tricks in law to bring yourselves off; if it be the will of God that you should come off, and your time is not yet come, he will bring it about effectually."[2.] "That you may serve your Master; aim at this, but do not perplex yourselves about it, for the Holy Ghost, as a Spirit of wisdom, shall teach you what you ought to say, and how to say it, so that it may be for the honour of God and his cause."

Matthew Henry: Luk 12:13-21

We have in these verses,

I. The application that was made to Christ, very unseasonably, by one of his hearers, desiring him to interpose between him and his brother in a matter that concerned the estate of the family (Luk 12:13): " Master, speak to my brother; speak as a prophet, speak as a king, speak with authority; he is one that will have regard to what thou sayest; speak to him, that he divide the inheritance with me. "Now, 1. Some think that his brother did him wrong, and that he appealed to Christ to right him, because he knew the law was costly. His brother was such a one as the Jews called Ben-hamesen - a son of violence, that took not only his own part of the estate, but his brother's too, and forcibly detained it from him. Such brethren there are in the world, who have no sense at all either of natural equity or natural affection, who make a prey of those whom they ought to patronize and protect. They who are so wronged have God to go to, who will execute judgment and justice for those that are oppressed. 2. Others think that he had a mind to do his brother wrong, and would have Christ to assist him; that, whereas the law gave the elder brother a double portion of the estate, and the father himself could not dispose of what he had but by that rule (Deu 21:16, Deu 21:17), he would have Christ to alter that law, and oblige his brother, who perhaps was a follower of Christ at large, to divide the inheritance equally with him, in gavel-kind, share and share alike, and to allot him as much as his elder brother. I suspect that this was the case, because Christ takes occasion from it to warn against covetousness, pleonexia - a desire of having more, more than God in his providence has allotted us. It was not a lawful desire of getting his own, but a sinful desire of getting more than his own.

II. Christ's refusal to interpose in this matter (Luk 12:14): Man, who made me a judge or divider over you? In matters of this nature, Christ will not assume either a legislative power to alter the settled rule of inheritances, or a judicial power to determine controversies concerning them. He could have done the judge's part, and the lawyer's, as well as he did the physician's, and have ended suits at law as happily as he did diseases; but he would not, for it was not in his commission: Who made me a judge? Probably he refers to the indignity done to Moses by his brethren in Egypt, with which Stephen upbraided the Jews, Act 7:27, Act 7:35. "If I should offer to do this, you would taunt me as you did Moses, Who made thee a judge or a divider? "He corrects the man's mistake, will not admit his appeal (it was coram non judice - not before the proper judge ), and so dismisses his bill. If he had come to him to desire him to assist his pursuit of the heavenly inheritance, Christ would have given him his best help; but as to this matter he has nothing to do: Who made me a judge? Note, Jesus Christ was no usurper; he took no honour, no power, to himself, but what was given him, Heb 5:5. Whatever he did, he could tell by what authority he did it, and who gave him that authority. Now this shows us what is the nature and constitution of Christ's kingdom. It is a spiritual kingdom, and not of this world. 1. It does not interfere with civil powers, nor take the authority of princes out of their hands. Christianity leaves the matter as it found it, as to civil power. 2. It does not intermeddle with civil rights; it obliges all to do justly, according to the settled rules of equity, but dominion is not founded in grace. 3. It does not encourage our expectations of worldly advantages by our religion. If this man will be a disciple of Christ, and expects that in consideration of this Christ should give him his brother's estate, he is mistaken; the rewards of Christ's disciples are of another nature. 4. It does not encourage our contests with our brethren, and our being rigorous and high in our demands, but rather, for peace' sake, to recede from our right. 5. It does not allow ministers to entangle themselves in the affairs of this life (2Ti 2:4), to leave the word of God to serve tables. There are those whose business it is, let it be left to them, Tractent fabrilia fabri - Each workman to his proper craft.

III. The necessary caution which Christ took occasion from this to give to his hearers. Though he came not to be a divider of men's estates, he came to be a director of their consciences about them, and would have all take heed of harbouring that corrupt principle which they saw to be in others the root of so much evil. Here is,

1. The caution itself (Luk 12:15): Take heed and beware of covetousness; horate - " Observe yourselves, keep a jealous eye upon your own hearts, lest covetous principles steal into them; and phulassesthe - preserve yourselves, keep a strict band upon your own hearts, lest covetous principles rule and give law in them."Covetousness is a sin which we have need constantly to watch against, and therefore frequently to be warned against.

2. The reason of it, or an argument to enforce this caution: For a man's life consisteth not in the abundance of the things which he possesseth; that is, "our happiness and comfort do not depend upon our having a great deal of the wealth of this world."(1.) The life of the soul, undoubtedly, does not depend upon it, and the soul is the man. The things of the world will not suit the nature of a soul, nor supply its needs, nor satisfy its desires, nor last so long as it will last. Nay, (2.) Even the life of the body and the happiness of that do not consist in an abundance of these things; for many live very contentedly and easily, and get through the world very comfortably, who have but a little of the wealth of it (a dinner of herbs with holy love is better than a feast of fat things ); and, on the other hand, many live very miserably who have a great deal of the things of this world; they possess abundance, and yet have no comfort of it; they bereave their souls of good, Ecc 4:8. Many who have abundance are discontented and fretful, as Ahab and Haman; and then what good does their abundance do them?

3. The illustration of this by a parable, the sum of which is to show the folly of carnal worldlings while they live, and their misery when they die, which is intended not only for a check to that man who came to Christ with an address about his estate, while he was in no care about his soul and another world, but for the enforcing of that necessary caution to us all, to take heed of covetousness. The parable gives us the life and death of a rich man, and leaves us to judge whether he was a happy man.

(1.) Here is an account of his worldly wealth and abundance (Luk 12:16): The ground of a certain rich man brought forth plentifully, chōra - regio - the country. He had a whole country to himself, a lordship of his own; he was a little prince. Observe, His wealth lay much in the fruits of the earth, for the king himself is served by the field, Ecc 5:9. He had a great deal of ground, and his ground was fruitful; much would have more, and he had more. Note, The fruitfulness of the earth is a great blessing, but it is a blessing which God often gives plentifully to wicked men, to whom it is a snare, that we may not think to judge of his love or hatred by what is before us.

(2.) Here are the workings of his heart, in the midst of this abundance. We are here told what he thought within himself, Luk 12:17. Note, The God of heaven knows and observes whatever we think within ourselves, and we are accountable to him for it. He is both a discerner and judge of the thoughts and intents of the heart. We mistake if we imagine that thoughts are hid and thoughts are free. Let us here observe,

[1.] What his cares and concerns were. When he saw an extraordinary crop upon his ground, instead of thanking God for it, or rejoicing in the opportunity it would give him of doing the more good, he afflicts himself with this thought, What shall I do, because I have no room where to bestow my fruits? He speaks as one at a loss, and full of perplexity. What shall I do now? The poorest beggar in the country, that did not know where to get a meal's meat, could not have said a more anxious word. Disquieting care is the common fruit of an abundance of this world, and the common fault of those that have abundance. The more men have, the more perplexity they have with it, and the more solicitous they are to keep what they have and to add to it, how to spare and how to spend; so that even the abundance of the rich will not suffer them to sleep, for thinking what they shall do with what they have and how they shall dispose of it. The rich man seems to speak it with a sigh, What shall I do? And if you ask, Why, what is the matter? Truly he had abundance of wealth, and wants a place to put it in, that is all.

[2.] What his projects and purposes were, which were the result of his cares, and were indeed absurd and foolish like them (Luk 12:18): " This will I do, and it is the wisest course I can take, I will pull down my barns, for they are too little, and I will build greater, and there will I bestow all my fruits and my goods, and then I shall be at ease."Now here, First, It was folly for him to call the fruits of the ground his fruits and his goods. He seems to lay a pleasing emphasis upon that, my fruits and my goods; whereas what we have is but lent us for our use, the property is still in God; we are but stewards of our Lord's goods, tenants at will of our Lord's land. It is my corn (saith God) and my wine, Hos 2:8, Hos 2:9. Secondly, It was folly for him to hoard up what he had, and then to think it well bestowed. There will I bestow it all; as if none must be bestowed upon the poor, none upon his family, none upon the Levite and the stranger, the fatherless and the widow, but all in the great barn. Thirdly, It was folly for him to let his mind rise with his condition; when his ground brought forth more plentifully than usual, then to talk of bigger barns, as if the next year must needs be as fruitful as this, and much more abundant, whereas the barn might be as much too big the next year as it was too little this. Years of famine commonly follow years of plenty, as they did in Egypt; and therefore it were better to stack some of his corn for this once. Fourthly, It was folly for him to think to ease his care by building new barns, for the building of them would but increase his care; those know this who know any thing of the spirit of building. The way that God prescribes for the cure of inordinate care is certainly successful, but the way of the world does but increase it. Besides, when he had done this, there were other cares that would still attend him; the greater the barns, still the greater the cares, Ecc 5:10. Fifthly, It was folly for him to contrive and resolve all this absolutely and without reserve. This I will do: I will pull down my barns and will build greater, yea, that I will; without so much as that necessary proviso, If the Lord will, I shall live, Jam 4:13-15. Peremptory projects are foolish projects; for our times are in God's hand, and not in our own, and we do not so much as know what shall be on the morrow.

[3.] What his pleasing hopes and expectations were, when he should have made good these projects. "Then I will say to my soul, upon the credit of this security, whether God say it or no, Soul, mark what I say, thou hast much goods laid up for many years in these barns; now take thine ease, enjoy thyself, eat, drink, and be merry, "Luk 12:19. Here also appears his folly, as much in the enjoyment of his wealth as in the pursuit of it. First, It was folly for him to put off his comfort in his abundance till he had compassed his projects concerning it. When he has built bigger barns, and filled them (which will be a work of time), then he will take his ease; and might he not as well have done that now? Grotius here quotes the story of Pyrrhus, who was projecting to make himself master of Sicily, Africa, and other places, in the prosecution of his victories. Well, says his friend Cyneas, and what must we do then? Postea vivemus , says he, Then we will live; At hoc jam licet , says Cyneas, We may live now if we please. Secondly, It was folly for him to be confident that his goods were laid up for many years, as if his bigger barns would be safer than those he had; whereas in an hour's time they might be burnt to the ground and all that was laid up in them, perhaps by lightning, against which there is no defence. A few years may make a great change; moth and rust may corrupt, or thieves break through and steal. Thirdly, It was folly for him to count upon certain ease, when he had laid up abundance of the wealth of this world, whereas there are many things that may make people uneasy in the midst of their greatest abundance. One dead fly may spoil a whole pot of precious ointment; and one thorn a whole bed of down. Pain and sickness of body, disagreeableness of relations, and especially a guilty conscience, may rob a man of his ease, who has ever so much of the wealth of this world. Fourthly, It was folly for him to think of making no other use of his plenty than to eat and drink, and to be merry; to indulge the flesh, and gratify the sensual appetite, without any thought of doing good to others, and being put thereby into a better capacity of serving God and his generation: as if we lived to eat, and did not eat to live, and the happiness of man consisted in nothing else but in having all the gratifications of sense wound up to the height of pleasurableness. Fifthly, It was the greatest folly of all to say all this to his soul. if he had said, Body, take thine ease, for thou hast goods laid up for many years, there had been sense in it; but the soul, considered as an immortal spirit, separable from the body, was no way interested in a barn full of corn or a bag full of gold. If he had had the soul of a swine, he might have blessed it with the satisfaction of eating and drinking; but what is this to the soul of a man, that has exigencies and desires which these things will be no ways suited to? It is the great absurdity which the children of this world are guilty of that they portion their souls in the wealth of the world and the pleasures of sense.

(3.) Here is God's sentence upon all this; and we are sure that his judgment is according to truth. He said to himself, said to his soul, Take thine ease. If God had said so too, the man had been happy, as his Spirit witnesses with the spirit of believers to make them easy. But God said quite otherwise; and by his judgment of us we must stand or fall, not by ours of ourselves, 1Co 4:3, 1Co 4:4. His neighbours blessed him (Psa 10:3), praised him as doing well for himself (Psa 49:18); but God said he did ill for himself: Thou fool, this night thy soul shall be required of thee, Luk 12:20. God said to him, that is, decreed this concerning him, and let him know it, either by his conscience or by some awakening providence, or rather by both together. This was said when he was in the fulness of his sufficiency (Job 20:22), when his eyes were held waking upon his bed with his cares and contrivances about enlarging his barns, not by adding a bay or two more of building to them, which might serve to answer the end, but by pulling them down and building greater, which was requisite to please his fancy. When he was forecasting this, and had brought it to an issue, and then lulled himself asleep again with a pleasing dream of many years' enjoyment of his present improvements, then God said this to him. Thus Belshazzar was struck with terror by the hand-writing on the wall, in the midst of his jollity. Now observe what God said,

[1.] The character he gave him: Thou fool, thou Nabal, alluding to the story of Nabal, that fool (Nabal is his name, and folly is with him) whose heart was struck dead as a stone while he was regaling himself in the abundance of his provision for his sheep-shearers. Note, Carnal worldlings are fools, and the day is coming when God will call them by their own name, Thou fool, and they will call themselves so.

[2.] The sentence he passed upon him, a sentence of death: This night thy soul shall be required of thee; they shall require thy soul (so the words are), and then whose shall those things be which thou hast provided? He thought he had goods that should be his for many years, but he must part from them this night; he thought he should enjoy them himself, but he must leave them to he knows not who. Note, The death of carnal worldlings is miserable in itself and terrible to them.

First, It is a force, an arrest; it is the requiring of the soul, that soul that thou art making such a fool of; what hast thou to do with a soul, who canst use it no better? Thy soul shall be required; this intimates that he is loth to part with it. A good man, who has taken his heart off from this world, cheerfully resigns his soul at death, and gives it up; but a worldly man has it torn from him with violence; it is a terror to him to think of leaving this world. They shall require thy soul. God shall require it; he shall require an account of it. "Man, woman, what hast thou done with thy soul. Give an account of that stewardship." They shall; that is, evil angels as the messengers of God's justice. As good angels receive gracious souls to carry them to their joy, so evil angels receive wicked souls to carry them to the place of torment; they shall require it as a guilty soul to be punished. The devil requires thy soul as his own, for it did, in effect, give itself to him.

Secondly, It is a surprise, an unexpected force. It is in the night, and terrors in the night are most terrible. The time of death is day-time to a good man; it is his morning. But it is night to a worldling, a dark night; he lies down in sorrow. It is this night, this present night, without delay; there is no giving bail, or begging a day. This pleasant night, when thou art promising thyself many years to come, now thou must die, and go to judgment. Thou art entertaining thyself with the fancy of many a merry day, and merry night, and merry feast; but, in the midst of all, here is an end of all, Isa 21:4.

Thirdly, It is the leaving of all those things behind which they have provided, which they have laboured for, and prepared for hereafter, with abundance of toil and care. All that which they have placed their happiness in, and built their hope upon, and raised their expectations fRom. they must leave behind. Their pomp shall not descend after them (Psa 49:17), but they shall go as naked out of the world as they came into it, and they shall have no benefit at all by what they have hoarded up either in death, in judgment, or in their everlasting state.

Fourthly, It is leaving them to they know not who: "Then whose shall those things be? Not thine to be sure, and thou knowest not what they will prove for whom thou didst design them, thy children and relations, whether they will be wise or fools (Ecc 2:18, Ecc 2:19), whether such as will bless thy memory or curse it, be a credit to thy family or a blemish, do good or hurt with what thou leavest them, keep it or spend it; nay, thou knowest not but those for whom thou dost design it may be prevented from the enjoyment of it, and it may be turned to somebody else thou little thinkest of; nay, though thou knowest to whom thou leavest it, thou knowest not to whom they will leave it, or into whose hand it will come at last."If many a man could have foreseen to whom his house would have come after his death, he would rather have burned it than beautified it.

Fifthly, It is a demonstration of his folly. Carnal worldlings are fools while they live: this their way is their folly (Psa 49:13); but their folly is made most evident when they die: at his end he shall be a fool (Jer 17:11); for then it will appear that he took pains to lay up treasure in a world he was hastening fRom. but took no care to lay it up in the world he was hastening to.

Lastly, Here is the application of this parable (Luk 12:21): So is he, such a fool, a fool in God's judgment, a fool upon record, that layeth up treasure for himself, and is not rich towards God. This is the way and this is the end of such a man. Observe here,

1. The description of a worldly man: He lays up treasure for himself, for the body, for the world, for himself in opposition to God, for that self that is to be denied. (1.) It is his error that he counts his flesh himself, as if the body were the man. If self be rightly stated and understood, it is only the true Christian that lays up treasure for himself, and is wise for himself, Pro 9:12. (2.) It is his error that he makes it his business to lay up for the flesh, which he calls laying up for himself. All his labour is for his mouth (Ecc 6:7), making provision for the flesh. (3.) It is his error that he counts those things his treasure which are thus laid up for the world, and the body, and the life that now is; they are the wealth he trusts to, and spends upon, and lets out his affections toward. (4.) The greatest error of all is that he is in no care to be rich towards God, rich in the account of God, whose accounting us rich makes us so (Rev 2:9), rich in the things of God, rich in faith (Jam 2:5), rich in good works, in the fruits of righteousness (1Ti 6:18), rich in graces, and comforts, and spiritual gifts. Many who have abundance of this world are wholly destitute of that which will enrich their souls, which will make them rich towards God, rich for eternity.

2. The folly and misery of a worldly man: So is he. Our Lord Jesus Christ, who knows what the end of things will be, has here told us what his end will be. Note, It is the unspeakable folly of the most of men to mind and pursue the wealth of this world more than the wealth of the other world, that which is merely for the body and for time, more than that which is for the soul and eternity.

Matthew Henry: Luk 12:22-40

Our Lord Jesus is here inculcating some needful useful lessons upon his disciples, which he had before taught them, and had occasion afterwards to press upon them; for they need to have precept upon precept, and line upon line: " Therefore, because there are so many that are ruined by covetousness, and an inordinate affection to the wealth of this world, I say unto you, my disciples, take heed of it." Thou, O man of God, flee these things, as well as thou, O man of the world, 1Ti 6:11.

I. He charges them not to afflict themselves with disquieting perplexing cares about the necessary supports of life: Take no thought for your life, Luk 12:22. In the foregoing parable he had given us warning against that branch of covetousness of which rich people are most in danger; and that is, a sensual complacency in the abundance of this world's goods. Now his disciples might think they were in no danger of this, for they had no plenty or variety to glory in; and therefore he here warns them against another branch of covetousness, which they are most in temptation to that have but a little of this world, which was the case of the disciples at best and much more now that they had left all to follow Christ, and that was, an anxious solicitude about the necessary supports of life: " Take no thought for your life, either for the preservation of it, if it be in danger, or for the provision that is to be made for it, either of food or clothing, what ye shall eat or what ye shall put on. "This is the caution he had largely insisted upon, Mat 6:25, etc.; and the arguments here used are much the same, designed for our encouragement to cast all our care upon God, which is the right way to ease ourselves of it. Consider then,

1. God, who has done the greater for us, may be depended upon to do the less. He has, without any care or forecast of our own, given us life and a body, and therefore we may cheerfully leave it to him to provide meat for the support of that life, and raiment for the defence of that body.

2. God, who provides for the inferior creatures, may be depended upon to provide for good Christians. "Trust God for meat, for he feeds the ravens (Luk 12:24); they neither sow nor reap, they take neither care nor pains beforehand to provide for themselves, and yet they are fed, and never perish for want. Now consider how much better ye are than the fowls, than the ravens. Trust God for clothing, for he clothes the lilies (Luk 12:27, Luk 12:28); they make no preparation for their own clothing, they toil not, they spin not, the root in the ground is a naked thing, and without ornament, and yet, as the flower grows up, it appears wonderfully beautified. Now, if God has so clothed the flowers, which are fading perishing things, shall he not much more clothe you with such clothing as is fit for you, and with clothing suited to your nature, as theirs is?"When God fed Israel with manna in the wilderness, he also took care for their clothing; for though he did not furnish them with new clothes, yet (which came all to one) he provided that those they had should not wax old upon them, Deu 8:4. Thus will he clothe his spiritual Israel; but then let them not be of little faith. Note, Our inordinate cares are owing to the weakness of our faith; for a powerful practical belief of the all-sufficiency of God, his covenant-relation to us as a Father, and especially his precious promises, relating both to this life and that to come, would be mighty, through God, to the pulling down of the strong holds of these disquieting perplexing imaginations.

3. Our cares are fruitless, vain, and insignificant, and therefore it is folly to indulge them. They will not gain us our wishes, and therefore ought not to hinder our repose (Luk 12:25): " Which of you by taking thought can add to his stature one cubit, or one inch, can add to his age one year or one hour? Now if ye be not able to do that which is least, if it be not in your power to alter your statures, why should you perplex yourselves about other things, which are as much out of your power, and about which it is necessary that we refer ourselves to the providence of God?"Note, As in our stature, so in our state, it is our wisdom to take it as it is, and make the best of it; for fretting and vexing, carping and caring, will not mend it.

4. An inordinate anxious pursuit of the things of this world, even necessary things, very ill becomes the disciples of Christ (Luk 12:29, Luk 12:30): "Whatever others do, seek not ye what ye shall eat, or what ye shall drink; do not you afflict yourselves with perplexing cares, nor weary yourselves with constant toils; do not hurry hither and thither with enquiries what you shall eat or drink, as David's enemies, that wandered up and down for meat (Psa 59:15), or as the eagle that seeks the prey afar off, Job 39:29. Let not the disciples of Christ thus seek their food, but ask it of God day by day; let them not be of doubtful mind; mē meteōrizesthe - Be not as meteors in the air, that are blown hither and thither with every wind; do not, like them, rise and fall, but maintain a consistency with yourselves; be even and steady, and have your hearts fixed; live not in careful suspense; let not your minds be continually perplexed between hope and fear, ever upon the rack."Let not the children of God make themselves uneasy; for,

(1.) This is to make themselves like the children of this world: " All these things do the nations of the world seek after, Luk 12:30. They that take care for the body only, and not for the soul, for this world only, and not for the other, look no further than what they shall eat and drink; and, having no all-sufficient God to seek to and confide in, they burden themselves with anxious cares about those things. But it ill becomes you to do so. You, who are called out of the world, ought not to be thus conformed to the world, and to walk in the way of this people, "Isa 8:11, Isa 8:12. When inordinate cares prevail over us, we should think, "What am I, a Christian or a heathen? Baptized or not baptized? If a Christian, if baptized, shall I rank myself with Gentiles, and join with them in their pursuits?"

(2.) It is needless for them to disquiet themselves with care about the necessary supports of life; for they have a Father in heaven who does and will take care for them: " Your Father knows that you have need of these things, and considers it, and will supply your needs according to his riches in glory; for he is your Father, who made you subject to these necessities, and therefore will suit his compassions to them: your Father, who maintains you, educates you, and designs an inheritance for you, and therefore will take care that you want no good thing. "

(3.) They have better things to mind and pursue (Luk 12:31): " But rather seek ye the kingdom of God, and mind this, you, my disciples, who are to preach the kingdom of God; let your hearts be upon your work, and your great care how to do that well, and this will effectually divert your thoughts from inordinate care about things of the world. And let all that have souls to save seek the kingdom of God, in which only they can be safe. Seek admission into it, seek advancement in it; seek the kingdom of grace, to be subjects in that; the kingdom of glory, to be princes in that; and then all these things shall be added to you. Mind the affairs of your souls with diligence and care, and then trust God with all your other affairs."

(4.) They have better things to expect and hope for: Fear not, little flock, Luk 12:32. For the banishing of inordinate cares, it is necessary that fears should be suppressed. When we frighten ourselves with an apprehension of evil to come, we put ourselves upon the stretch of care how to avoid it, when after all perhaps it is but the creature of our own imagination. Therefore fear not, little flock, but hope to the end; for it is your Father's good pleasure to give you the kingdom. This comfortable word we had not in Matthew. Note, [1.] Christ's flock in this world is a little flock; his sheep are but few and feeble. The church is a vineyard, a garden, a small spot, compared with the wilderness of this world; as Israel (1Ki 20:27), who were like two little flocks of kids, when the Syrians filled the country. [2.] Though it be a little flock, quite over-numbered, and therefore in danger of being overpowered, by its enemies, yet it is the will of Christ that they should not be afraid: " Fear not, little flock, but see yourselves safe under the protection and conduct of the great and good Shepherd, and lie easy."[3.] God has a kingdom in store for all that belong to Christ's little flock, a crown of glory (1Pe 5:4), a throne of power (Rev 3:21), unsearchable riches, far exceeding the peculiar treasures of kings and provinces. The sheep on the right hand are called to come and inherit the kingdom; it is theirs for ever; a kingdom for each. [4.] The kingdom is given according to the good pleasure of the Father; It is your Father's good pleasure; it is given not of debt, but of grace, free grace, sovereign grace; even so, Father, because it seemed good unto thee. The kingdom is his; and may he not do what he will with his own? [5.] The believing hopes and prospects of the kingdom should silence and suppress the fears of Christ's little flock in this world. "Fear no trouble; for, though it should come, it shall not come between you and the kingdom, that is sure, it is near."(That is not an evil worth trembling at the thought of which cannot separate us from the love of God). " Fear not the want of any thing that is good for you; for, if it be your Father's good pleasure to give you the kingdom, you need not question but he will bear your charges thither."

II. He charged them to make sure work for their souls, by laying up their treasure in heaven, Luk 12:33, Luk 12:34. Those who have done this may be very easy as to all the events of time.

1. " Sit loose to this world, and to all your possessions in it: Sell that ye have, and give alms, "that is, "rather than want wherewith to relieve those that are truly necessitous, sell what you have that is superfluous, all that you can spare from the support of yourselves and families, and give it to the poor. Sell what you have, if you find it a hindrance fRom. or incumbrance in, the service of Christ. Do not think yourselves undone, if by being fined, imprisoned, or banished, for the testimony of Jesus, you be forced to sell your estates, thought they be the inheritance of your fathers. Do not sell to hoard up the money, or because you can make more of it by usury, but sell and give alms; what is given in alms, in a right manner, is put out to the best interest, upon the best security."

2. " Set your hearts upon the other world, and your expectations from that world. Provide yourselves bags that wax not old, that wax not empty, not of gold, but of grace in the heart and good works in the life; these are the bags that will last."Grace will go with us into another world, for it is woven in the soul; and our good works will follow us, for God is not unrighteous to forget them. These will be treasures in heaven, that will enrich us to eternity. (1.) It is treasure that will not be exhausted; we may spend upon it to eternity, and it will not be at all the less; there is no danger of seeing the bottom of it. (2.) It is treasure that we are in no danger of being robbed of, for no thief approaches near it; what is laid up in heaven is out of reach of enemies. (3.) It is treasure that will not spoil with keeping, any more than it will waste with spending; the moth does not corrupt it, as it does our garments which we now wear. Now by this it appears that we have laid up our treasure in heaven if our hearts be there while we are here (Luk 12:34), if we think much of heaven and keep our eye upon it, if we quicken ourselves with the hopes of it and keep ourselves in awe with the fear of falling short of it. But, if your hearts be set upon the earth and the things of it, it is to be feared that you have your treasure and portion in it, and are undone when you leave it.

III. He charges them to get ready, and to keep in a readiness for Christ's coming, when all those who have laid up their treasure in heaven shall enter upon the enjoyment of it, Luk 12:35, etc.

1. Christ is our Master, and we are his servants, not only working servants, but waiting servants, servants that are to do him honour, in waiting on him, and attending his motions: If any man serve me, let him follow me. Follow the Lamb whithersoever he goes. But that is not all: they must do him honour in waiting for him, and expecting his return. We must be as men that wait for their Lord, that sit up late while he stays out late, to be ready to receive him.

2. Christ our Master, though now gone from us, will return again, return from the wedding, from solemnizing the nuptials abroad, to complete them at home. Christ's servants are now in a state of expectation, looking for their Master's glorious appearing, and doing every thing with an eye to that, and in order to that. He will come to take cognizance of his servants, and, that being a critical day, they shall either stay with him or be turned out of doors, according as they are found in that day.

3. The time of our Master's return is uncertain; it will be in the night, it will be far in the night, when he has long deferred his coming, and when many have done looking for him; in the second watch, just before midnight, or in the third watch, next after midnight, Luk 12:38. His coming to us, at our death, is uncertain, and to many it will be a great surprise; for the Son of Man cometh at an hour that ye think not (Luk 12:40), without giving notice beforehand. This bespeaks not only the uncertainty of the time of his coming, but the prevailing security of the greatest part of men, who are unthinking, and altogether regardless of the notices given them, so that, whenever he comes, it is in an hour that they think not.

4. That which he expects and requires from his servants is that they be ready to open to him immediately, whenever he comes (Luk 12:36), that is, that they be in a frame fit to receive him, or rather to be received by him; that they be found as his servants, in the posture that becomes them, with their loins girded about, alluding to the servants that are ready to go whither their master sends them, and do what their master bids them, having their long garments tucked up (which otherwise would hang about them, and hinder them), and their lights burning, with which to light their master into the house, and up to his chamber.

5. Those servants will be happy who shall be found ready, and in a good frame, when their Lord shall come (Luk 12:37): Blessed are those servants who, after having waited long, continue in a waiting frame, until the hour that their Lord comes, and are then found awake and aware of his first approach, of his first knock; and again (Luk 12:38): Blessed are those servants, for then will be the time of their preferment. Here is such an instance of honour done them as is scarcely to be found among men: He will make them sit down to meat, and will serve them. For the bridegroom to wait upon his bride at table is not uncommon, but to wait upon his servants is not the manner of men; yet Jesus Christ was among his disciples as one that served, and did once, to show his condescension, gird himself, and serve them, when he washed their feet (Joh 13:4, Joh 13:5); it signified the joy with which they shall be received into the other world by the Lord Jesus, who is gone before, to prepare for them, and has told them that his Father will honour them, Joh 12:26.

6. We are therefore kept at uncertainty concerning the precise time of his coming that we may be always ready; for it is no thanks to a man to be ready for an attack, if he know beforehand just the time when it will be made: The good man of the house, if he had known what hour the thief would have come, though he were ever so careless a man, would yet have watched, and have frightened away the thieves, Luk 12:39. But we do not know at what hour the alarm will be given us, and therefore are concerned to watch at all tines, and never to be off our guard. Or this may intimate the miserable case of those who are careless and unbelieving in this great matter. If the good man of the house had had notice of his danger of being robbed such a night, he would have sat up, and saved his house; but we have notice of the day of the Lord's coming, as a thief in the night, to the confusion and ruin of all secure sinners, and yet do not thus watch. If men will take such care of their houses, O let us be thus wise for our souls: Be ye therefore ready also, as ready as the good man of the house would be if he knew what hour the thief would come.

Matthew Henry: Luk 12:41-53

Here is, I. Peter's question, which he put to Christ upon occasion of the foregoing parable (Luk 12:41): " Lord, speakest thou this parable to us that are thy constant followers, to us that are ministers, or also to all that come to be taught by thee, to all the hearers, and in them to all Christians?"Peter was now, as often, spokesman for the disciples. We have reason to bless God that there are some such forward men, that have a gift of utterance; let those that are such take heed of being proud. Now Peter desires Christ to explain himself, and to direct the arrow of the foregoing parable to the mark he intended. He calls it a parable, because it was not only figurative, but weighty, solid, and instructive. Lord, said Peter, was it intended for us, or for all? To this Christ gives a direct answer (Mar 13:37): What I say unto you, I say unto all. Yet here he seems to show that the apostles were primarily concerned in it. Note, We are all concerned to take to ourselves what Christ in his word designs for us, and to enquire accordingly concerning it: Speakest thou this to us? To me? Speak, Lord, for thy servant hears. Doth this word belong to me? Speak it to my heart.

II. Christ's reply to this question, directed to Peter and the rest of the disciples. If what Christ had said before did not so peculiarly concern them, but in common with other Christians, who must all watch and pray for Christ's coming, as his servants, yet this that follows is peculiarly adapted to ministers, who are the stewards in Christ's house. Now our Lord Jesus here tells them,

1. What was their duty as stewards, and what the trust committed to them. (1.) They are made rulers of God's household, under Christ, whose own the house is; ministers derive an authority from Christ to preach the gospel, and to administer the ordinances of Christ, and apply the seals of the covenant of grace. (2.) Their business is to give God's children and servants their portion of meat, that which is proper for them and allotted to them; convictions and comfort to those to whom they respectively belong. Suum cuique - to every one his own. This is rightly to divide the word of truth, 2Ti 2:15. (3.) To give it to them in due season, at that time and in that way which are most suitable to the temper and condition of those that are to be fed; a word in season to him that is weary. (4.) Herein they must approve themselves faithful and wise; faithful to their Master, by whom this great trust is reposed in them, and faithful to their fellow-servants, for whose benefit they are put in trust; and wise to improve an opportunity of doing honour to their Master, and service in the family. Ministers must be both skilful and faithful.

2. What would be their happiness if they approved themselves faithful and wise (Luk 12:43): Blessed is that servant, (1.) That is doing, and is not idle, nor indulgent of his ease; even the rulers of the household must be doing, and make themselves servants of all. (2.) That is so doing, doing as he should be, giving them their portion of meat, by public preaching and personal application. (3.) That is found so doing when his Lord comes; that perseveres to the end, notwithstanding the difficulties he may meet with in the way. Now his happiness is illustrated by the preferment of a steward that has approved himself within a lower and narrower degree of service; he shall be preferred to a larger and higher (Luk 12:44): He will make him ruler over all that he has, which was Joseph's preferment in Pharaoh's court. Note, Ministers that obtain mercy of the Lord to be faithful shall obtain further mercy to be abundantly rewarded for their faithfulness in the day of the Lord.

3. What a dreadful reckoning there would be if they were treacherous and unfaithful, Luk 12:45, Luk 12:46. If that servant begin to be quarrelsome and profane, he shall be called to an account, and severely punished. We had all this before in Matthew, and therefore shall here only observe, (1.) Our looking upon Christ's second coming as a thing at a distance is the cause of all those irregularities which render the thought of it terrible to us: He saith in his heart, My Lord delays his coming. Christ's patience is very often misinterpreted his delay, to the dis couragement of his people, and the en couragement of his enemies. (2.) The persecutors of God's people are commonly abandoned to security and sensuality; they beat their fellow-servants, and then eat and drink with the drunken, altogether unconcerned either at their own sin or their brethren's sufferings, as the king and Haman, who sat down to drink when the city Shushan was perplexed. Thus they drink, to drown the clamours of their own consciences, and baffle them, which would otherwise fly in their faces. (3.) Death and judgment will be very terrible to all wicked people, but especially to wicked ministers. It will be a surprise to them: At an hour when they are not aware. It will be the determining of them to endless misery; they shall be cut in sunder, and have their portion assigned them with the unbelievers.

4. What an aggravation it would be of their sin and punishment that they knew their duty, and did not do it (Luk 12:47, Luk 12:48): That servant that knew his lord's will, and did it not, shall be beaten with many stripes, shall fall under a sorer punishment; and he that knew not shall be beaten with few stripes, his punishment shall, in consideration of this, be mitigated. Here seems to be an allusion to the law, which made a distinction between sins committed through ignorance, and presumptuous sins (Lev 5:15, etc.; Num 15:29, Num 15:30), as also to another law concerning the number of stripes given to a malefactor, to be according to the nature of the crime, Deu 25:2, Deu 25:3. Now, (1.) Ignorance of our duty is an extenuation of sin. He that knew not his lord's will, through carelessness and neglect, and his not having such opportunities as some others had of coming to the knowledge of it, and did things worthy of stripes, he shall be beaten, because he might have known his duty better, but with few stripes; his ignorance excuses in part, but not wholly. Thus through ignorance the Jews put Christ to death (Act 3:17; 1Co 2:8), and Christ pleaded that ignorance in their excuse: They know not what they do. (2.) The knowledge of our duty is an aggravation of our sin: That servant that knew his lord's will, and yet did his own will, shall be beaten with many stripes. God will justly inflict more upon him for abusing the means of knowledge he afforded him, which others would have made a better use of, because it argues a great degree of wilfulness and contempt to sin against knowledge; of how much sorer punishment then shall they be thought worthy, besides the many stripes that their own consciences will give them! Son, remember. Here is a good reason for this added: To whomsoever much is given, of him shall be much required, especially when it is committed as a trust he is to account for. Those have greater capacities of mind than others, more knowledge and learning, more acquaintance and converse with the scriptures, to them much is given, and their account will be accordingly.

III. A further discourse concerning his own sufferings, which he expected, and concerning the sufferings of his followers, which he would have them also to live in expectation of. In general (Luk 12:49): I am come to send fire on the earth. By this some understand the preaching of the gospel, and the pouring out of the Spirit, holy fire; this Christ came to send with a commission to refine the world, to purge away its dross, to burn up its chaff, and it was already kindled. The gospel was begun to be preached; some prefaces there were to the pouring out of the Spirit. Christ baptized with the Holy Ghost and with fire; this Spirit descended in fiery tongues. But, by what follows, it seems rather to be understood of the fire of persecution. Christ is not the Author of it, as it is the sin of the incendiaries, the persecutors; but he permits it, nay, he commissions it, as a refining fire for the trial of the persecuted. This fire was already kindled in the enmity of the carnal Jews to Christ and his followers. " What will I that it may presently be kindled? What thou doest, do quickly. If it be already kindled, what will I? Shall I wait the quenching of it? No, for it must fasten upon myself, and upon all, and glory will redound to God from it."

1. He must himself suffer many things; he must pass through this fire that was already kindled (Luk 12:50): I have a baptism to be baptized with. Afflictions are compared both to fire and water, Psa 66:12; Psa 69:1, Psa 69:2. Christ's sufferings were both. He calls them a baptism (Mat 20:22); for he was watered or sprinkled with them, as Israel was baptized in the cloud, and dipped into them, as Israel was baptized in the sea, 1Co 10:2. He must be sprinkled with his own blood, and with the blood of his enemies, Isa 63:3. See here, (1.) Christ's foresight of his sufferings; he knew what he was to undergo, and the necessity of undergoing it: I am to be baptized with a baptism. He calls his sufferings by a name that mitigates them; it is a baptism, not a deluge; I must be dipped in them, not drowned in them; and by a name that sanctifies them, for baptism is a name that sanctifies them, for baptism is a sacred rite. Christ in his sufferings devoted himself to his Father's honour, and consecrated himself a priest for evermore, Heb 7:27, Heb 7:28. (2.) Christ's forwardness to his sufferings: How am I straitened till it be accomplished! He longed for the time when he should suffer and die, having an eye to the glorious issue of his sufferings. It is an allusion to a woman in travail, that is pained to be delivered, and welcomes her pains, because they hasten the birth of the child, and wishes them sharp and strong, that the work may be cut short. Christ's sufferings were the travail of his soul, which he cheerfully underwent, in hope that he should by them see his seed, Isa 53:10, Isa 53:11. So much was his heart set upon the redemption and salvation of man.

2. He tells those about him that they also must bear with hardships and difficulties (Luk 12:51): " Suppose ye that I came to give peace on earth, to give you a peaceable possession of the earth, and outward prosperity on the earth?"It is intimated that they were ready to entertain such a thought as this, nay, that they went upon this supposition, that the gospel would meet with a universal welcome, that people unanimously embrace it, and would therefore study to make the preachers of it easy and great, that Christ, if he did not give them pomp and power, would at least give them peace; and herein they were encouraged by divers passages of the Old Testament, which speak of the peace of the Messiah's kingdom, which they were willing to understand of external peace. "But,"saith Christ, "you will be mistaken, the event will declare the contrary, and therefore do not flatter yourselves into a fool's paradise. You will find,"

(1.) "That the effect of the preaching of the gospel will be division. "Not but that the design of the gospel and its proper tendency are to unite the children of men to one another, to knit them together in holy love, and, if all would receive it, this would be the effect of it; but there being multitudes that not only will not receive it, but oppose it, and have their corruptions exasperated by it, and are enraged at those that do receive it, it proves, though not the cause yet the occasion of division. While the strong man armed kept his palace, in the Gentile world, his goods were at peace; all was quiet, for all went one way, the sects of philosophers agreed well enough, so did the worshippers of different deities; but when the gospel was preached, and many were enlightened by it, and turned from the power of Satan to God, then there was a disturbance, a noise and a shaking, Eze 37:7. Some distinguished themselves by embracing the gospel, and others were angry that they did so. Yea, and among them that received the gospel there would be different sentiments in minor things, which would occasion division; and Christ permits it for holy ends (1Co 11:18), that Christians may learn and practise mutual forbearance, Rom 14:1, Rom 14:2.

(2.) "That this division will reach into private families, and the preaching of the gospel will give occasion for discord among the nearest relations"(Luk 12:53): The father shall be divided against the son, and the son against the father, when the one turns Christian and the other does not; for the one that does turn Christian will be zealous by arguments and endearments to turn the other too, 1Co 7:16. As soon as ever Paul was converted, he disputed, Act 9:29. The one that continues in unbelief will be provoked, and will hate and persecute the one that by his faith and obedience witnesses against, and condemns, his unbelief and disobedience. A spirit of bigotry and persecution will break through the strongest bonds of relation and natural affection; see Mat 10:35; Mat 24:7. Even mothers and daughters fall out about religion; and those that believe not are so violent and outrageous that they are ready to deliver up into the hands of the bloody persecutors those that believe, though otherwise very near and dear to them. We find in the Acts that, wherever the gospel came, persecution was stirred up; it was every where spoken against, and there was no small stir about that way. Therefore let not the disciples of Christ promise themselves peace upon earth, for they are sent forth as sheep in the midst of wolves.

Matthew Henry: Luk 12:54-59

Having given his disciples their lesson in the foregoing verses, here Christ turns to the people, and gives them theirs, Luk 12:54. He said also to the people: he preached ad populum - to the people, as well as ad clerum - to the clergy. In general, he would have them be as wise in the affairs of their souls as they are in their outward affairs. Two things he specifies: -

I. Let them learn to discern the way of God towards them, that they may prepare accordingly. They were weather-wise, and by observing the winds and clouds could foresee when there would be rain and when there would be hot weather (Luk 12:54, Luk 12:55); and, according as they foresaw the weather would be, they either housed their hay and corn, or threw it abroad, and equipped themselves for a journey? Even in regard to changes of the weather God gives warning to us what is coming, and art has improved the notices of nature in weather-glasses. The prognostications here referred to had their origin in repeated observations upon the chain of causes: from what has been we conjecture what will be. See the benefit of experience; by taking notice we may come to give notice. Whose is wise will observe and learn. See now.

1. The particulars of the presages: " When you see a cloud arising out of the west "(the Hebrew would say, out of the sea ), "perhaps it is at first no bigger than a man's hand (1Ki 18:44), but you say, There is a shower in the womb of it, and it proves so. When you observe the south wind blow, you say, There will be heat "(for the hot countries of Africa lay not far south from Judea), "and it usually comes to pass; "yet nature has not ties itself to such a track but that sometimes we are mistaken in our prognostics.

2. The inferences from them (Luk 12:56): " Ye hypocrites, who pretend to be wise, but really are not so, who pretend to expect the Messiah and his kingdom"(for so the generality of the Jews did) "and yet are no way disposed to receive and entertain it, how is it that you do not discern this time, that you do not discern that now is the time, according to the indications given in the Old Testament prophecies, for the Messiah to appear, and that, according to the marks given of him, I am he? Why are you not aware that you have now an opportunity which you will not have long, and which you may never have again, of securing to yourselves an interest in the kingdom of God and the privileges of that kingdom?" Now is the accepted time, now or never. It is the folly and misery of man that he knows not his time, Ecc 9:12. This was the ruin of the men of that generation, that they knew not the day of their visitation, Luk 19:44. But a wise man's heart discerns time and judgment; such was the wisdom of the men of Issachar, who had understanding of the times, 1Ch 12:32. He adds, " Yea, and why even of yourselves, though ye had not these loud alarms given you, judge ye not what is right? Luk 12:57. You are not only stupid and regardless in matters that are purely of divine revelation, and take not the hints which that gives you, but you are so even in the dictates of the very light and law of nature."Christianity has reason and natural conscience on its side; and, if men would allow themselves the liberty of judging what is right, they would soon find that all Christ's precepts concerning all things are right, and that there is nothing more equitable in itself, nor better becoming us, than to submit to them and be ruled by them.

II. Let them hasten to make their peace with God in time, before it be too late, Luk 12:58, Luk 12:59. This we had upon another occasion, Mat 5:25, Mat 5:26. 1. We reckon it our wisdom in our temporal affairs to compound with those with whom we cannot contend, to agree with our adversary upon the best terms we can, before the equity be foreclosed, and we be left to the rigour of the law: " When thou goest with thine adversary to the magistrate, to whom the appeal is made, and knowest that he has an advantage against thee, and thou art in danger of being cast, thou knowest it is the most prudent course to make the matter up between yourselves; as thou art in the way, give diligence to be delivered from him, to get a discharge, lest judgment be given, and execution awarded according to law."Wise men will not let their quarrels go to an extremity, but accommodate them in time. 2. Let us do thus in the affairs of our souls. We have by sin made God our adversary, have provoked his displeasure against us, and he has both right and might on his side; so that it is to no purpose to think of carrying on the controversy with him either at bar or in battle. Christ, to whom all judgment is committed, is the magistrate before whom we are hastening to appear: if we stand a trial before him, and insist upon our own justification, the cause will certainly go against us, the Judge will deliver us to the officer, the ministers of his justice, and we shall be cast into the prison of hell, and the debt will be exacted to the utmost; though we cannot make a full satisfaction for it, it will be continually demanded, till the last mite be paid, which will not be to all eternity. Christ's sufferings were short, yet the value of them made them fully satisfactory. In the sufferings of damned sinners what is wanting in value must be made up in an endless duration. Now, in consideration of this, let us give diligence to be delivered out of the hands of God as an adversary, into his hands as a Father, and this as we are in the way, which has the chief stress laid upon it here. While we are alive, we are in the way; and now is our time, by repentance and faith through Christ (who is the Mediator as well as the magistrate), to get the quarrel made up, while it may be done, before it be too late. Thus was God in Christ reconciling the world to himself, beseeching us to be reconciled. Let us take hold on the arm of the Lord stretched out in this gracious offer, that we may make peace, and we shall make peace (Isa 27:4, Isa 27:5), for we cannot walk together till we be agreed.

Barclay: Luk 12:1-12

When we read this passage we are reminded again of the Jewish definition of preaching--charaz (02737), which means stringing pearls. This passage, too, is a collection of pearls strung together without the close connection which modern preaching demands. But in it there are certain dominant ideas.

(i) It tells us of the forbidden sin, which is hypocrisy. The word hypocrite began by meaning someone who answers; and hypocrisy originally meant answering. First the words were used of the ordinary flow of question and answer in any talk or in any dialogue; then they began to be connected with question and answer in a play. From that they went on to be connected with acting apart. The hypocrite is never genuine; he is always play-acting. The basis of hypocrisy is insincerity. God would rather have a blunt, honest sinner, than someone who puts on an act of goodness.

(ii) It tells of the correct attitude to life, which is an attitude of fearlessness. There are two reasons for fearlessness.

(a) Man's power over man is strictly limited to this life. A man can destroy another man's life but not his soul. In the 1914-18 war Punch had a famous cartoon in which it showed the German Emperor saying to King Albert of Belgium, "So now you have lost everything"; and back came Albert's answer, "But not my soul!" On the other hand, God's power is such that it can blot out a man's very soul. It is, therefore, only reasonable to fear God rather than to fear men. It was said of John Knox, as his body was being lowered into the grave, "Here lies one who feared God so much that he never feared the face of man."

(b) God's care is the most detailed of all. To God we are never lost in the crowd. Matthew says, "Are not two sparrows sold for 1/4 pence ?" (Mat 10:29.) Here Luke says, "Are not five sparrows sold for 1/2 pence ?" If you were prepared to spend 1/2 pence you got not four, but five sparrows. One was flung into the bargain as having no value at all. Not even the sparrow on which men set not a 1/4 pence value is forgotten before God. The very hairs of our head are numbered. It has been computed that a blonde person has about 145,000 hairs; a dark-haired person, 120,000; and a person with red hair, 90,000! The Jews were so impressed with the individual care of God that they said that every blade of grass had its guardian angel. None of us needs to fear for each can say, "God cares for me."

(iii) It tells us of the unforgivable sin, which is the sin against the Holy Spirit. Both Matthew and Mark record that Jesus spoke about this sin immediately after the scribes and Pharisees had attributed his cures to the prince of devils instead of to God (Mat 12:31-32; Mar 3:28-29). These men could look at the very grace and power of God and call it the work of the devil. To understand this we must remember that Jesus was talking about the Holy Spirit as the Jews understood that conception, not in the full Christian sense, about which his audience at that time obviously knew nothing.

To a Jew, God's Spirit had two great functions. Through the Spirit he told his truth to men, and it was by the action of the Spirit in a man's mind and heart that he could recognize and grasp God's truth. Now, if a man for long enough refuses to use a faculty he will lose it. If we refuse to use any part of the body long enough it atrophies. Darwin tells how when he was a young man he loved poetry and music; but he so devoted himself to biology that he completely neglected them. The consequence was that in later life poetry meant nothing to him and music was only a noise, and he said that if he had his life to live over again he would see to it that he would read poetry and listen to music so that he would not lose the faculty of enjoying them.

Just so we can lose the faculty of recognizing God. By repeatedly refusing God's word, by repeatedly taking our own way, by repeatedly shutting our eyes to God and closing our ears to him, we can come to a stage when we do not recognize him when we see him, when to us evil becomes good and good becomes evil. That is what happened to the scribes and Pharisees. They had so blinded and deafened themselves to God that when he came they called him the devil.

Why is that the unforgivable sin? Because in such a state repentance is impossible. If a man does not even realize that he is sinning, if goodness no longer makes any appeal to him, he cannot repent. God has not shut him out; by his repeated refusals he has shut himself out. That means that the one man who can never have committed the unforgivable sin is the man who fears that he has, for once a man has committed it, he is so dead to God that he is conscious of no sin at all.

(iv) It tells us of the rewarded loyalty. The reward of loyalty is no material thing. It is that in heaven Jesus will say of us, "This was my man. Well done!"

(v) It tells us of the help of the Holy Spirit. In the fourth Gospel the favourite title of the Holy Spirit is the Paraclete. Parakletos (3875) means someone who stands by to help. It can be used of a witness, or an advocate to plead our cause. In the day of trouble there need be no fear, for no less a person than the Holy Spirit of God stands by to help.

Barclay: Luk 12:13-34

It was not uncommon for people in Palestine to take their unsettled disputes to respected Rabbis; but Jesus refused to be mixed up in anyone's disputes about money. But out of that request there came to Jesus an opportunity to lay down what his followers' attitude to material things should be. He had something to say both to those who had an abundant supply of material possessions and to those who had not.

(i) To those who had an abundant supply of possessions Jesus spoke this parable of the Rich Fool. Two things stand out about this man.

(a) He never saw beyond himself. There is no parable which is so full of the words, I, me, my and mine. A schoolboy was once asked what parts of speech my and mine are. He answered, "Aggressive pronouns." The rich fool was aggressively self-centred. It was said of a self-centred young lady, "Edith lived in a little world, bounded on the north, south, east and west by Edith." The famous criticism was made of a self-centred person, "There is too much ego in his cosmos." When this man had a superfluity of goods the one thing that never entered his head was to give any away. His whole attitude was the very reverse of Christianity. Instead of denying himself he aggressively affirmed himself; instead of finding his happiness in giving he tried to conserve it by keeping.

John Wesley's rule of life was to save all he could and give all he could. When he was at Oxford he had an income of 30 British pounds a year. He lived on 28 pounds and gave 2 pounds away. When his income increased to 60 pounds, 90 pounds and 120 pounds per year, he still lived on 28 pounds and gave the balance away. The Accountant-General for Household Plate demanded a return from him. His reply was, "I have two silver tea spoons at London and two at Bristol. This is all the plate which I have at present; and I shall not buy any more, while so many around me want bread."

The Romans had a proverb which said that money was like sea-water; the more a man drank the thirstier he became. And so long as a man's attitude is that of the rich fool his desire will always be to get more--and that is the reverse of the Christian way.

(b) He never saw beyond this world. All his plans were made on the basis of life here. There is a story of a conversation between a young and ambitious lad and an older man who knew life. Said the young man, "I will learn my trade." "And then?" said the older man. "I will set up in business." "And then?" "I will make my fortune." "And then?" "I suppose that I shall grow old and retire and live on my money." "And then?" "Well, I suppose that some day I will die." "And then?" came the last stabbing question.

The man who never remembers that there is another world is destined some day for the grimmest of grim shocks.

(ii) But Jesus had something to say to those who had few possessions. In all this passage the thought which Jesus forbids is anxious thought or worry. Jesus never ordered any man to live in a shiftless, thriftless, reckless way. What he did tell a man was to do his best and then leave the rest to God. The lilies Jesus spoke of were the scarlet anemones. After one of the infrequent showers of summer rain, the mountain side would be scarlet with them; they bloomed one day and died. Wood was scarce in Palestine, and it was the dried grasses and wild flowers that were used to feed the oven fire. "If," said Jesus, "God looks after the birds and the flowers, how much more will he care for you?"

Jesus said, "Seek first the kingdom of God." We saw that God's kingdom was a state on earth in which his will was as perfectly done as it is in heaven. So Jesus is saying, "Bend all your life to obeying God's will and rest content with that. So many people give all their effort to heap up things which in their very nature cannot last. Work for the things which last forever, things which you need not leave behind when you leave this earth, but which you can take with you."

In Palestine wealth was often in the form of costly raiment; the moths could get at the fine clothes and leave them ruined. But if a man clothes his soul with the garments of honour and purity and goodness, nothing on earth can injure them. If a man seeks the treasures of heaven, his heart will be fixed on heaven; but if he seeks the treasures of earth, his heart will be thirled to earth--and some day he must say good-bye to them, for, as the grim Spanish proverb has it, "There are no pockets in a shroud."

Barclay: Luk 12:35-48

This passage has two senses. In its narrower sense it refers to the Second Coming of Jesus Christ; in its wider sense it refers to the time when God's summons enters a man's life, a call to prepare to meet our God.

There is praise for the servant who is ready. The long flowing robes of the east were a hindrance to work; and when a man prepared to work he gathered up his robes under his girdle to leave himself free for activity. The eastern lamp was like a cotton wick floating in a sauce-boat of oil. Always the wick had to be kept trimmed and the lamp replenished or the light would go out.

No man can tell the day or the hour when eternity will invade time and summons will come. How, then, would we like God to find us?

(i) We would like him to find us with our work completed. Life for so many of us is filled with loose ends. There are things undone and things half done; things put off and things not even attempted. Great men have always the sense of a task that must be finished. Keats wrote,

"When I have fears that I may cease to be

Before my pen has glean'd my teeming brain."

Robert Louis Stevenson wrote,

"The morning drum-call on my eager ear

Thrills unforgotten yet; the morning dew

Lies yet undried along my field of noon.

But now I pause at whiles in what I do,

And count the bell, and tremble lest I hear

(My work untrimmed) the sunset gun too soon."

Jesus himself said, "I have accomplished the work which thou gavest me to do" (Joh 17:4). No man should ever lightly leave undone a task he ought to have finished, before night falls.

(ii) We would like God to find us at peace with our fellowmen. It would be a haunting thing to pass from this world at bitterness with a fellow. No man should let the sun go down on his anger (Eph 4:26), least of all the last sun of all and he never knows which sun that will be.

(iii) We should like God to find us at peace with himself. It will make all the difference at the last whether we feel that we are going out to a stranger or an enemy, or going to fall asleep in the arms of God.

In the second section of this passage Jesus draws a picture of the wise and the unwise steward. In the east the steward had almost unlimited power. He was himself a slave, yet he had control of all the other slaves. A trusted steward ran his master's house for him and administered his estate. The unwise steward made two mistakes.

(i) He said, I will do what I like while my master is away; he forgot that the day of reckoning must come. We have a habit of dividing life into compartments. There is a part in which we remember that God is present; and there is a part in which we never think of him at all. We tend to draw a line between sacred and secular; but if we really know what Christianity means we will know that there is no part of life when the master is away. We are working and living forever in our great task-master's eye.

(ii) He said, I have plenty of time to put things right before the master comes; there is nothing so fatal as to feel that we have plenty of time. Jesus said, "We must work the works of him who sent me while it is day; night comes when no one can work" (Joh 9:4). Denis Mackail tells how, when Sir James Barrie was old, he would never make arrangements or give invitations for a distant date. "Short notice now!" he would say. One of the most dangerous days in a man's life is when he discovers the word "tomorrow."

The passage finishes with the warning that knowledge and privilege always bring responsibility. Sin is doubly sinful to the man who knew better; failure is doubly blameworthy in the man who had every chance to do well.

Barclay: Luk 12:49-53

To those who were learning to regard Jesus as the Messiah, the anointed one of God, these words would come as a bleak shock. They regarded the Messiah as conqueror and king, and the Messianic age as a golden time.

(i) In Jewish thought fire is almost always the symbol of judgment. So, then, Jesus regarded the coming of his kingdom as a time of judgment. The Jews firmly believed that God would judge other nations by one standard and themselves by another; that the very fact that a man was a Jew would be enough to absolve him. However much we may wish to eliminate the element of judgment from the message of Jesus it remains stubbornly and unalterably there.

(ii) The King James Version and the Revised Standard translate Luk 12:50. "I have a baptism to be baptised with." The Greek verb baptizein (907) means to dip. In the passive it means to be submerged. Often it is used metaphorically. For instance, it is used of a ship sunk beneath the waves. It can be used of a man submerged in drink and therefore dead-drunk. It can be used of a scholar submerged (or sunk, as we say) by an examiner's questions. Above all it is used of a man submerged in some grim and terrible experience--someone who can say, "All the waves and billows are gone over me."

That is the way in which Jesus uses it here. "I have," he said, "a terrible experience through which I must pass; and life is full of tension until I pass through it and emerge triumphantly from it." The cross was ever before his eyes. How different from the Jewish idea of God's King! Jesus came, not with avenging armies and flying banners, but to give his life a ransom for many.

There was a Knight of Bethlehem,

Whose wealth was tears and sorrows,

His men-at-arms were little lambs,

His trumpeters were sparrows.

His castle was a wooden Cross

On which he hung so high;

His helmet was a crown of thorns,

Whose crest did touch the sky.

(iii) His coming would inevitably mean division; in point of fact it did. That was one of the great reasons why the Romans hated Christianity--it tore families in two. Over and over again a man had to decide whether he loved better his kith and kin or Christ. The essence of Christianity is that loyalty to Christ has to take precedence over the dearest loyalties of this earth. A man must be prepared to count all things but loss for the excellence of Jesus Christ.

Barclay: Luk 12:54-59

The Jew's of Palestine were weatherwise. When they saw the clouds forming in the west, over the Mediterranean Sea, they knew rain was on the way. When the south wind blew from the desert they knew the sirocco-like wind was coming. But those who were so wise to read the signs of the sky could not, or would not, read the signs of the times. If they had, they would have seen that the kingdom of God was on the way.

Jesus used a very vivid illustration. He said, "When you are threatened with a law-suit, come to an agreement with your adversary before the matter comes to court, for if you do not you will have imprisonment to endure and a fine to pay." The assumption is that the defendant has a bad case which will inevitably go against him. "Every man," Jesus implied, "has a bad case in the presence of God; and if he is wise, he will make his peace with God while yet there is time."

Jesus and all his great servants have always been obsessed with the urgency of time. Andrew Marvell spoke of ever hearing "time's winged chariot hurrying near." There are some things a man cannot afford to put off; above all, making his peace with God.

We read in the last verse of paying to the last farthing. We have already come across several references to money; and it will be useful if we collect the information about Jewish coinage in the time of Jesus. In order of value the principal coins were as follows:

The Lepton; lepton (3016) means the thin one; it was the smallest coin, and was worth about one thirty-second of 1 pence. It was the widow's mite (Mar 12:42) and is the coin mentioned here.

The Quadrans (2835) was worth two lepta and therefore worth about one-sixteenth of 1 pence. It is mentioned in Mat 5:26.

The Assarion (787) was worth a little less than 1/2 pence. It is mentioned in Mat 10:29and Luk 12:6.

The Denarius (1220) was worth about 3 pence. It was a day's pay for a working man (Mat 20:2); and was the coin that the Good Samaritan left with the innkeeper (Luk 10:25).

The Drachma (1406) was a silver coin worth about 4 pence. It was the coin which the woman lost and searched for (Luk 15:8).

The Didrachma (1323) or Half-shekel was worth about 7 pence. It was the amount of the Temple Tax which everyone had to pay. It was for thirty didrachmae--about 2 British pounds--that Judas betrayed Jesus.

The Shekel (4715) was worth about 15 pence, and was the coin found in the fish's mouth (Mat 17:27).

The Mina (3414) is the coin mentioned in the parable of the Pounds (Luk 19:11-27). It was equal to 100 drachmae; and was, therefore, worth about 4 British pounds.

The Talent (5007) was not so much a coin but a weight of silver worth 240 British pounds. It is mentioned in Mat 18:24and in the parable of the Talents (Mat 25:14-30).

Constable: Luk 9:51--19:28

V. Jesus' ministry on the way to Jerusalem 9:51--19:27

This large section of the Book of Luke has no counterpart in the other Gospels, but some of the material in it occurs in other parts of the Gospels. The section consists largely of instruction that Jesus gave His disciples with only brief references to geographic movements. We have already noticed that Luke had more interest in lessons than in details of geography and chronology. The skeletal references to Jesus' movements show a general shift from Galilee toward Jerusalem (e.g., 9:52; 10:38; 13:22, 32-33; 17:11; 18:31, 35; 19:1, 28-29). However, His journey was not direct (cf. 10:38; 17:11). Jesus visited Jerusalem more than once, but this section records Jesus leaving Galilee and arriving in Jerusalem for the last time before His passion.

The ministry of Jesus during this journey was not just different because of where it took place. It took on new characteristics. His ministry to the disciples seems to have occupied His primary attention, though Luke featured this less than Mark. We have noted a strong emphasis on Jesus' identity (Christology) in the previous chapters. Now the disciples' mission becomes the dominant theme. There are many words of warning to the rich and the complacent as well as to the Pharisees in this section. Many students of Luke and Acts have noticed the common emphasis on travel that characterizes both books and have pointed out some significant comparisons. Jerusalem was for Jesus the destination toward which He pressed as Rome was for Paul.

Constable: Luk 12:1--13:18

D. The instruction of the disciples in view of Jesus' rejection 12:1-13:17

Teaching of the disciples continues as primary in this part of the third Gospel (9:51-19:10). Jesus' words to them at the beginning of the present section (12:1-13:17) broadened to include the crowds toward the end.

Constable: Luk 12:1-12

1. The importance of fearless confession 12:1-12 (cf. Matt. 10:19-20, 26-33)

Jesus used His condemnation of the Pharisees' hypocrisy as an occasion to warn His disciples against being hypocritical. The context of this teaching in Matthew's Gospel is Jesus' instruction of the Twelve before He sent them on their mission. Luke recorded that He also taught His disciples the importance of fearless witness under persecution as they moved toward Jerusalem.

12:1 Luke set the scene for the following teaching by explaining that it happened when Pharisaic hostility had become intense (11:53-54). What Jesus proceeded to tell His disciples had opposition and persecution in view. In spite of this antagonism, Jesus had a very large following (Gr. myriadon, lit. ten thousand, cf. Acts 19:19; 21:20). Evidently its size kept increasing (cf. 11:29). However the lesson that follows was for His disciples (cf. 20:45).

Leaven or yeast (Gr. zymes) has a pervasive effect and therefore is a good illustration of the influence of hypocrisy. Elsewhere Jesus warned the disciples of the teaching of the Pharisees that He likened to leaven (Matt. 16:6, 12; Mark 8:15). Here he used leaven as an example of their hypocrisy. Leaven, as hypocrisy, starts small but expands and affects everything it touches.

12:2-3 Nevertheless what is now unknown because of hypocrisy will one day become known. This is a general principle. On the human level there are exceptions to this principle, but Jesus undoubtedly had God who knows all secrets in mind. Verse 3 probably is a positive encouragement rather than an ominous threat. Jesus used it that way in the other contexts in which He made this statement (cf. 8:17; Matt. 10:26-27; Mark 4:22). If so, He meant the good witness that the disciples might try to hide because of the threat of persecution would come out into the open eventually.

12:4 Jesus identified what followed as particularly important (cf. 6:27; 11:9; 12:5, 8). The unusual address "my friends" (Gr. philois) added a further encouragement to represent Jesus boldly in spite of opposition even though it might result in death. The word expressed confidence in the disciples and approval of them as those entrusted with His secrets and those who do His will. It contrasts with the rejection they faced in the world. This is the only place in the Synoptics where Jesus called His disciples His friends (cf. Matt. 12:48-50; John 15:13-15). Friends are not just people with whom we share common life but those with whom we also share common commitments and goals.³⁰¹

12:5 Rather than fearing their persecutors the disciples should fear God more. God has the power to affect eternal, not just temporal, destiny. Jesus was not implying that the disciples would end up in hell if they proved unfaithful (cf. John 10:27-28; 2 Tim. 2:11-13). He was warning them about the possibility of their losing an eternal reward. He cited God's punitive power to deter hypocrisy. This is Luke's only reference to hell (Gr. geenna), but elsewhere it is a place of eternal torment (cf. Matt. 5:22; 18:8-9; Mark 9:43-48; James 4:12).

"Jesus taught the reality of hell unambiguously."³⁰²

12:6-7 The point of these two illustrations was that God is aware of more insignificant things than the disciples, yet He has concern for these things. It is an argument from the lesser to the greater (cf. 11:13). Since God knows about and has concern for these less important things, He will surely care for the disciples. The cent (Gr. assarion) was a Roman coin worth about one sixteenth of a denarius, a day's wage (cf. Matt. 10:29). These illustrations balance Jesus' singular warning to fear God (v. 5) with a double assurance of His fatherly concern for them. However the Father's intimate acquaintance with the disciples' lives also constitutes a warning against hypocrisy.

12:8-9 Another special preface indicated the certainty and importance of what followed (cf. vv. 4-5). Confessing the Son of Man (i.e., Jesus as the divine Messiah) publicly or denying Him publicly were the disciples' options (cf. 9:26). Confessing (Gr. homolgesei) and denying (Gr. arnesetai) are polar expressions. In polarization extreme terms stress the alternatives. The disciples had to make a choice. Their choice would determine God's acknowledgment or lack of acknowledgment of them before the angels and the Father (cf. 7:28; Matt. 10:32-33; 11:11). The time of God's action will evidently be when He evaluates their lives as they stand before Him. For Christians this will be at the judgment seat of Christ (1 Cor. 3:10-15). More or fewer rewards are in view. Jesus appears to have been viewing the totality of a disciple's witness, not every instance of it since He spoke of a final heavenly evaluation.

12:10 Criticism of Jesus was forgivable, but rejection of the Holy Spirit's testimony that Jesus was the Christ was not (cf. Matt. 12:31-32; Mark 3:28-29). This warning continued the cautions against denying Jesus. Jesus implied that His disciples might face temptations to repudiate faith in Him. To deny Him publicly was bad, but to repudiate one's faith in Him was worse. Jesus did not mean that God would withhold pardon from the disciple who did this and that he would lose his salvation. He presented the alternative not as a real possibility for disciples but as a warning that showed the seriousness of that type of denial to discourage apostasy.

12:11-12 Some of the disciples could anticipate having to confess their belief in Jesus before hostile religious and political bodies, both Jewish and Gentile. They should not become anxious about the wording of their testimonies on those occasions. The situations themselves would provide enough intimidation. Jesus promised the Holy Spirit's help in formulating the proper defense then. The same Spirit that they might feel pressure to blaspheme against (v. 10) would help them if they remained faithful to Him (cf. 21:14-15; Matt. 10:19-20). Jesus was not speaking about normal preaching situations but giving oral defense under persecution. Luke recorded many instances of this in Acts (e.g., Acts 4:8; 6:10; 7:55; et al.). Modern persecuted disciples have also testified to the Spirit's supernatural assistance of them that Jesus promised here.

The total effect of this teaching was to encourage the disciples to testify to their faith in Jesus boldly when faced with temptation to remain silent or to deny their faith (cf. Rom. 10:9-10). All disciples need this encouragement frequently.

"Luke 12:4-34 is tied together by word links which highlight central themes. In addressing the disciples, Jesus is trying to counter two kinds of fear (note phobeomai in 12:4, 5, 7, 32) or anxiety (merimnao in 12:11, 22, 25, 26). Threatening opposition may cause fear (12:4, 7) and anxiety (12:11). Lack of provision for food and clothing may cause anxiety (12:22, 25, 25) and fear (12:32)."³⁰³

Constable: Luk 12:13-21

2. The importance of the eternal perspective 12:13-21

Jesus continued to teach His disciples the importance of following Him faithfully. Responding to a request from someone in the crowd, presumably not a disciple, Jesus warned against greed. Greed is one of the greatest temptations that disciples as well as other people face. It has lured many disciples from the path of faithfulness.

"If in the earlier section the hypocrisy of the Pharisees introduced teaching for the disciples on avoiding hypocrisy and being fearless in confession, Jesus now uses the avarice of the crowd to introduce teaching for the disciples on trust in God and freedom from greed for material possessions (12:22-34)."³⁰⁴

Constable: Luk 12:13-15

The temptation of greed 12:13-15

12:13 Evidently the person who made this request viewed Jesus as an ethical authority ("teacher," Gr. didaskale, cf. 7:40) that his brother would respect. His request appears to have been strictly materialistic with no spiritual overtones. The man voiced a legitimate concern. The request provided the setting for the teaching that followed.

12:14 By asking this question, Jesus forced the man to consider who Jesus was. This was the fundamental issue for this man. He had appealed to Jesus as a judge. Jesus asked if he realized what He was doing. Really God had appointed Jesus as this man's judge as well as everyone else's judge. Hopefully the man faced the question of Jesus' authority over him and became a believer, but this was not Luke's concern in recording this incident.

By answering as He did, Jesus was also refusing to pass judgment on the situation the man had presented to Him. He was competent to deal with it, but He refused to do so because He wanted to deal with another issue, namely the man's materialism.

12:15 Jesus warned the man and the crowd, including His disciples, against every form of greed. Greed is wrong because it exalts possessions to a place of importance that is greater than the place they occupy. Quality of life is not proportionate to one's possessions. There is more to life than that. Even an abundance of possessions does not bring fullness of life. The man had implied that his life would be better if he had more possessions. Jesus said that was not necessarily so. People should seek God rather than riches because God does bring fulfillment into life (cf. Col. 3:5).

Constable: Luk 12:16-21

The parable of the rich fool 12:16-21

12:16-18 Jesus told the parable of the rich fool to illustrate His point (v. 15). He presented the rich man as an intelligent farmer. The farmer did only what was reasonable. Jesus was not faulting him for his plans. Likewise the man's concern about his inheritance was a legitimate concern (v. 13).

12:19 The rich man's folly lay in what he failed to consider, not in the plans that he made. His words to himself indicate that he thought his life consisted in the abundance of his possessions alone, but there was more to life than he realized, namely life beyond the grave. The man used a common form of address in speaking to himself (cf. Ps. 41:6, 12; 42:5). "Soul" or "self" translates the Greek psyche that frequently represents the whole person as it does here (e.g., James 1:21; 5:20).

12:20 God said something different to the man than he had said to himself. This contrast shows the error of the rich man's thinking. In the Old Testament a fool is essentially someone who disbelieves or disregards God (e.g., Ps. 14:1; cf. Luke 11:40). That is precisely what this man had done regarding the meaning of life. He had thought that he would be comfortable for many years to come (v. 19), but God demanded his life that very night. This loss of life contrasts with his accumulation of possessions. Now he had nothing left, and his possessions would pass to his heirs (cf. Eccles. 2:18-19). This fact could not have escaped the notice of the man who posed the question about his inheritance (v. 13). Even if he got part of his brother's inheritance, he might not keep it long.

12:21 Jesus drew the application. A person who only enriches himself and does not lay up treasure in heaven is a fool (cf. Matt. 6:19; 1 Tim. 6:6-10; James 1:10). "For himself" contrasts with "toward God." This translation preserves the form of the contrast in the Greek text. The point of the contrast is the difference between riches on earth and riches in heaven.

In this teaching with its illustrative parable Jesus taught His disciples and the multitude to beware of a foolish attitude toward material possessions. The wrong attitude is that the richness of life depends on the richness of wealth. Disciples need to be aware of this viewpoint because the desire to increase wealth can draw them away from following Jesus faithfully. This is especially true since Jesus promised them opposition and persecution rather than wealth and comfort. Material possessions cannot provide the quality of life that intimacy with God can. Disciples should live with what God has revealed about life beyond the grave, specifically reward or loss of reward, clearly in view rather than living for the present.

"A test of our heart is how we give. Are we generous or are we hoarders? This is a test that we have to engage in privately before the Lord. No one can tell someone else exactly how to answer such questions, for there is no magic percentage that is to be reached."³⁰⁵

Constable: Luk 12:22-34

3. God's provisions for disciples 12:22-34 (cf. Matt. 6:25-34)

This pericope continues the subject of life and possessions (cf. "treasure" in vv. 21, 34). What Jesus implied in the parable of the rich fool He explicitly taught in these verses. His disciples should not think or act as the pagan world (v. 30) typified by the rich fool.

12:22-23 Jesus addressed the following words more particularly to the disciples (cf. vv. 1, 13). It is foolish to store up material possessions with no regard for God. Therefore Jesus urged His disciples, who had considered God, to refrain from undue concern about possessions. The life (Gr. psyche) in view is the physical life that needs fuel. The body is the outward shell that needs covering. Food and clothing are just the needs of the present life. Consequently disciples should treat these needs as secondary and not become anxious over them. There is more to life than these things. Formerly Jesus had warned against greed when one does not have possessions (v. 15). Now He warned against anxiety over them too. Anxiety is foolish because life consists of more than what one eats and wears (cf. 4:4).

12:24 The raven illustration shows that God provides for His creatures. The implication is that God will provide for people, and even more so disciples, since they are more important to Him than birds. Jesus' choice of a raven for His illustration is interesting since ravens are infamous for not feeding their own young, yet God sees that the young ravens eat. Birds do not and cannot provide for themselves as humans do and can, but God still provides for them. Again Jesus argued from the lesser to the greater (cf. vv. 6-7).

12:25 Did Jesus have age or stature in mind when He made this comparison? The NASB translators have rendered the Greek pechys as "cubit" and helikia as "life's span" interpreting Jesus' statement as a metaphor describing age. The NIV translators translated pechys as "hour" and helikia as "life." Both translations present Jesus speaking about the lengthening of life, not stature. This is understandable in view of verses 19-20. The rich fool could not extend his life. However pechys means "cubit." It is a measure of distance rather than time. Probably Jesus used it metaphorically to refer to the least possible length of increase (cf. Ps. 39:5). The idea of wanting to increase one's height by 18 inches is ludicrous if taken literally. Hardly anyone would want to do that, though most people would like to lengthen their lives a little.

Jesus' point was that worry cannot prolong life any more than it can provide for life (v. 24). Worry can really reduce one's life span.

12:26 Jesus drew the conclusion by arguing from the lesser to the greater again. If it is futile to worry about small matters that lie outside our control, it is even more foolish to worry about larger matters that lie even farther outside our control.³⁰⁶ The smaller matters include living longer and the larger include all of life and its needs.

12:27 Jesus turned from zoology to botany to illustrate further the futility of worrying about material possessions. The flowers (Gr. krinon) cannot do anything whatsoever to provide for their own needs. They are totally dependent on God. Still He provides for them and does so magnificently. He gives every common flower more glorious clothing than Solomon, Israel's most glorious king, could provide for himself. Toiling and spinning to provide clothing seems to be in view. This was women's work in Jesus' day in contrast to providing for the young (v. 24) that was men's work. Thus Jesus implied that His teaching was applicable to both male and female disciples.

12:28 Grass is a common term for all types of plant life. People burn the common vegetation for warmth yet God has made it beautiful. How much more will God provide for people who have a longer existence and serve a higher purpose than the grass.

The disciples were men of little faith because they worried about the necessities of life rather trusting God to provide these for them.

12:29 Obviously people have a responsibility to provide for their own needs (Gen. 1:29-30; 2 Thess. 3:10). Jesus was forbidding worrying over these things. He used hyperbole (i.e., overstatement for the sake of the effect) to make His point. The Greek word translated "worry" here is meteorizesthe meaning "to raise up" or "to suspend." The idea is of a person in suspense or "up in the air" with anxiety about his or her needs.

12:30 The reason worry about these things is wrong is that it is a pagan practice. The gracious heavenly Father knows His children need these things. Therefore the believer should rely on Him to provide what is necessary.

12:31 Rather than seeking after material possessions Jesus' disciples should seek after God's messianic kingdom and the lasting things associated with it. This means preparing oneself for it and becoming an active participant in God's program leading up to it. Jesus promised that God would provide the material provisions of those who do so. The form of the Greek sentence and the context suggest that God's providing depends on the disciple's seeking for His kingdom.³⁰⁷ This is a conditional promise (cf. Matt. 6:33).

However we need to understand this promise in the larger context of life in a fallen world. We must realize that sometimes disciples get caught up in the consequences of sin and suffering as do non-disciples. Even though God knows every sparrow that falls to the ground, He allows some to fall (Matt. 10:29-31). Likewise He allows some of His disciples to experience privation and to die prematurely.

12:32 Jesus' command to turn attention from the acquisition of material provisions to seeking kingdom concerns undoubtedly created some uneasiness in His disciples. Likewise the hostility of the Pharisees and other enemies doubtless disturbed them. Therefore Jesus, speaking as the Shepherd of the flock for which He would provide, urged them not to fear. They could release their hold on material things with the full assurance that the blessings of the kingdom and eventual reward would be theirs one day (cf. Dan. 7:27). The description of God as their Father giving them something ties in with the earlier thought of receiving an inheritance (v. 13). Faithful disciples will receive an inheritance eventually.³⁰⁸

12:33 In view of this prospect Jesus' disciples should strip down so they could seek the kingdom without unnecessary materialistic distractions. By getting rid of their possessions they were in effect preparing to receive their reward. Jesus pictured this as making purses in anticipation of receiving something to put in them, namely eternal rewards. Such purses would not wear out in contrast to the purses that hold material wealth. Furthermore their heavenly treasure would be secure rather than vulnerable to theft and destruction (cf. 1 Pet. 1:3-4).

"The generosity this text calls for has often been questioned. Are we really called to sell all our possessions? Jesus' point is that we must give up viewing what we call ours, as if it were a private possession to be hoarded."³⁰⁹

"The command to sell' and give' (or distribute') is not obsolete after Jesus' ascension, for the narrator portrays the life of the Jerusalem church in such a way as to indicate a particular kind of fulfillment of Jesus' command. . . . The descriptions of this arrangement feature the words sell' and distribute' (using piprasko and diamerizo in Acts 2:45, poleo and diadidomi in 4:34-35), which correspond to the commands of Jesus in Luke 12:33 (poleo and didomi) and 18:22 (poleo and diadidomi)."³¹⁰

12:34 As a principle, people think about and long for the place where their treasure resides whether on earth or in heaven. Investing in heaven draws one's affections in that direction, but if one's riches are on earth he or she will think more about temporal things.

Jesus wanted His disciples to be free from unnecessary anxiety as they faced opposition and persecution for their faith. To remove it from them He reminded them first that life consists of more than material possessions (vv. 22-24). Second, He told them that worry is foolish because it cannot affect objective change (vv. 25-28). Third, He noted that worry characterizes pagans (vv. 29-31). Then He encouraged them with a reason not to fear, namely that God would give them the kingdom (v. 32). Finally He urged them to transfer their assets from earth to heaven. This would give them immediate peace as well as eventual reward (vv. 33-34).

Constable: Luk 12:35-48

4. The coming of the Son of 12:35-48

Jesus' teaching of the disciples continued without a break. However the subject shifted from ceasing to be anxious about material possessions to being ready for the Son of Man's coming. Freedom from anxiety can lead to laziness. Jesus did not want His disciples to be lazy but to prepare for His return. He taught this lesson with two parables. This teaching is the first indication in Luke that Jesus would leave His disciples and then return to them later.

Constable: Luk 12:35-40

The importance of readiness 12:35-40

Jesus pictured His disciples as servants waiting expectantly for their master's return (cf. Mark 13:33-37). He promised them a reward beyond imagination for their faithfulness. The parable of the 10 virgins is similar to this one in its teaching (cf. Matt. 25:1-13).

Constable: Luk 12:35

Jesus' encouragement 12:35

The word "treasure" occurred at the beginning and the end of the preceding teaching and indicated its subject (vv. 21, 34). Likewise the word "ready" serves the same function in this pericope (vv. 35, 40). Disciples need to be ready for service and ready to dispel the darkness in the future as they presently do.

Constable: Luk 12:36-38

The parable of the faithful servants 12:36-38

12:36 In the parable the master returns from a wedding feast. Perhaps Jesus had the heavenly marriage supper of Jesus with His bride the church in view (cf. Rev. 4-5). This event will precede His second coming to the earth (Rev. 19). Jesus was not referring to the messianic banquet since that will follow the Second Coming. The disciples in view are on earth, and Jesus is returning from heaven. Thus this parable is most directly applicable to disciples living on the earth during the Great Tribulation. It also teaches Christian disciples to be ready for the Lord's coming at the Rapture. Jesus could have returned as soon as seven years after His ascension, so the disciples who first heard Him speak these words also needed to be ready.

12:37-38 The blessing that Jesus promised was that the Master would serve His servants. This was unthinkable in Jesus' world (cf. John 13:3-8). However, Jesus enforced its certainty with a strong affirmation that Luke did not record Him using since 4:24. The messianic banquet on earth at the beginning of the millennium is evidently in view here.

"Eschatological fulfillment, and specifically sharing in God's reign, is repeatedly pictured in terms of a festive meal in Luke. This association must be considered when interpreting the meal scenes and references to a future meal in the gospel, which have an unusually prominent place in Luke's account of the ministry of Jesus."³¹¹

Messiah will continue to serve His people during the messianic kingdom, but He will honor the faithful especially. The second watch was from 9:00 p.m. to midnight, and the third watch was from midnight to 3:00 a.m. by Jewish reckoning. These periods present the present world as a place of darkness in which a disciple can sleep rather than bear witness.³¹²

Constable: Luk 12:39-40

The importance of watchfulness 12:39-40

12:39 Jesus chose another illustration of the importance of preparedness. He compared His return to the coming of a thief in this one. The point is that those whom He visited would not expect His return. This illustration gives a warning whereas the previous one provided encouragement. The previous one presented the possibility of delay, but the present one stresses sudden and unexpected arrival.³¹³

12:40 Jesus concluded by applying the illustrations. By using the title "Son of Man" Jesus may have been implying that the coming of the Son of Man that Daniel had predicted was in view (Dan. 7:13-14). That prophecy dealt with His coming in glory to rule. Elsewhere Jesus said He did not know the time of His return (Matt. 24:36). However, it would be unexpected because the exact day and hour were unknown, and His return would surprise many people (cf. Matt. 24:36, 42, 44; 25:13; Mark 13:32-33, 35).

Constable: Luk 12:41

Peter's question 12:41

Peter asked a clarifying question. He wanted to know if Jesus was aiming His warnings to be ready at the disciples alone or at the disciples and the crowd that was present and listening (v. 1).

Constable: Luk 12:42-48

The parable of the two servants 12:42-48 (cf. Matt 24:45-51)

12:42 Jesus answered Peter's question with one of His own. The answer to it gave Peter the answer to his question. Obviously the faithful and sensible steward pictures a disciple. Jesus' question also taught that He would give such disciples authority over other servants of His in the future (i.e., the kingdom). Evidently Jesus meant that faithful disciples would have authority over His other servants in the kingdom (cf. 22:30; Matt. 19:28). It was common in Jesus' day for some servants to have authority over other servants within a household (cf. Matt. 18:21-35). Jesus was speaking of the leaders of His servants.

12:43-44 Leading disciples who faithfully serve their fellow servants of the Lord during His absence can count on receiving greater responsibility after He returns. These faithful disciples will become Jesus' chief administrators in the kingdom (cf. Dan. 7:27). Authority in the kingdom is in view.

12:45-46 However the disciple who disregards Jesus' warnings to be ready for His return and who is unfaithful, abusive, self-centered, and self-indulgent will end up with unbelievers when Jesus returns.³¹⁴ The judgments at the beginning of the messianic kingdom immediately following the Second Coming are in view (Matt. 25:31-46). Since these disciples perish eternally they must be the religious leaders of their day who are unbelievers. Their horrible end is appropriate since they had great privilege and great responsibility but failed in their duty.

12:47-48 Jesus clarified the standard by which He would judge these unfaithful servants. The extent of their knowledge of their Master's will would affect their punishment (cf. Num. 15:30; Deut. 17:12; Ps. 19:13). Privilege increases responsibility (cf. Rom. 2:12-13; James 3:1). This fact should not discourage disciples from discovering God's will but should motivate us to maintain our faithfulness as we increase our knowledge. All God's servants have a responsibility to know their Master's will as fully as we can, since we are His servants, and to do it.

"This concern to admonish the leaders of the church also appears in Jesus' farewell discourse the night before his death (22:24-38) and in Paul's farewell address to the Ephesian elders (Acts 20:18-35). These passages mention various abuses of position by church leaders."³¹⁵

Constable: Luk 12:49-59

5. The coming distress 12:49-59

Jesus' teaching on the same occasion continued. He clarified next that His disciples could anticipate a period of intense persecution. This is the reason He charged them to be faithful (vv. 41-48).

"In Luke 12:49-14:24, Jesus is calling on his audience to note the nature of the time--a time when God is making divisions among people, a time when people should be able to see what God is doing through Jesus, and a time when Israel had better respond before becoming nationally culpable for rejecting God's messenger."³¹⁶

Constable: Luk 12:49-53

Division over Jesus 12:49-53 (cf. Matt. 10:34-36)

Jesus addressed these words to His disciples primarily (cf. vv. 41-42).

12:49-50 In view of the context Jesus' reference to fire must be as a symbol of judgment primarily rather than purification, its other common signification in Scripture. He had just spoken of judging unfaithful disciples (vv. 45-48). Now He explained that one of the purposes of His incarnation was to bring judgment to the earth (cf. 3:16). Perhaps Jesus wished this aspect of His ministry was taking place already because it would result in the purification of His people and would usher in the kingdom. However before Jesus' judging ministry could begin, Jesus Himself would have to undergo judgment, which He pictured as baptism. It would overwhelm Him but only temporarily. He would rise from it as a person experiencing water baptism rises out of the water. The prospect of His baptism (i.e., the Cross) distressed Him because it involved bearing God's wrath for the sins of humankind.

12:51-53 Evidently Jesus meant that He did not just come to bring peace on earth but also division. Jesus' earthly ministry began this division. From the time Jesus appeared preaching publicly, even households, the tightest social units, began to experience division. The difference of opinion that divided people was their beliefs about Jesus' person and work. This situation would continue. No physical relationship would escape the possibility of this division (cf. Mic. 7:6). This situation posed a crisis for the future. Historically division in the Tribulation will precede peace in the Millennium.

"Since detachment from family is another repeated theme in Jesus' teaching about discipleship (see 9:57-62; 11:27-28; 14:26; 18:28-30), the inclusion of 12:51-53 helps to make Luke 12 a comprehensive discourse on central themes of Jesus' teaching to his disciples."³¹⁷

Constable: Luk 12:54-59

Decision for Jesus 12:54-59

Jesus again focused His teaching on the multitudes (cf. v. 13). He urged the people to discern the significance of the present times. This was important in view of the coming judgment and the present division of opinion concerning Himself. Luke did not indicate a chronological connection between this section and the preceding one, though there may have been one. He may have inserted this teaching here because of its logical connection with what precedes. In effect Jesus was calling the people to join the ranks of His faithful disciples before it was too late.

12:54-55 Rain clouds moved in from the Mediterranean to the west and usually indicated showers. Southerly winds often brought hotter weather from the desert that lay in that general direction.

12:56 The people could predict future weather from present signs, but they could not see that the events associated with Jesus' ministry indicated the arrival of Messiah (cf. Matt. 16:2-3). The present time was one of change and crisis. By calling His hearers hypocrites Jesus was saying that He recognized that their professed inability to recognize Messiah's appearance was unreal. It was not that they could not see that He was the Messiah, but they did not want to see it in spite of the evidence.

12:57-59 Jesus urged His hearers to come to a decision before it was too late (cf. Matt. 5:25-26). They needed to judge what was right and to believe on Jesus before God judged them and condemned them for their unbelief. Jesus reminded them of the wisdom of settling their disputes with one another before they went to court and a judge made the decision for them. The result of not settling out of court might be condemnation and confinement in a Roman debtors prison from which they could not escape easily. Jesus' point was that the unbelievers in the crowd needed to get things right with their adversary (Jesus) before the judge (God) sent them to prison (hell).

The fact that Jesus presented the person in the illustration as escaping from prison by paying his debt does not mean people can escape from hell by paying their way out. This false interpretation might lead one to pay money to the church to get his or her friends and or relatives out of hell. Elsewhere Jesus taught that hell is a place of eternal torment from which no one can escape (Dan. 12:2; Matt. 25:46; John 5:29; Acts 24:15). Jesus probably did not say the person in prison in His illustration had to stay there forever because in the prison in His illustration one could get out if he paid his debt. The parallels between divine judgment and the human judgment that Jesus described in His illustration are not exact.

College: Luk 12:1-59

LUKE 12

11. Warnings and Encouragements (12:1-12)

¹ Meanwhile, when a crowd of many thousands had gathered, so that they were trampling on one another, Jesus began to speak first to his disciples, saying: " Be on your guard against the yeast of the Pharisees, which is hypocrisy. ² There is nothing concealed that will not be disclosed, or hidden that will not be made known. ³ What you have said in the dark will be heard in the daylight, and what you have whispered in the ear in the inner rooms will be proclaimed from the roofs.

⁴" I tell you, my friends, do not be afraid of those who kill the body and after that can do no more. ⁵ But I will show you whom you should fear: Fear him who, after the killing of the body, has power to throw you into hell. Yes, I tell you, fear him. ⁶ Are not five sparrows sold for two pennies ^a ? Yet not one of them is forgotten by God. ⁷ Indeed, the very hairs of your head are all numbered. Don't be afraid; you are worth more than many sparrows.

⁸" I tell you, whoever acknowledges me before men, the Son of Man will also acknowledge him before the angels of God. ⁹ But he who disowns me before men will be disowned before the angels of God. ¹⁰ And everyone who speaks a word against the Son of Man will be forgiven, but anyone who blasphemes against the Holy Spirit will not be forgiven.

¹¹" When you are brought before synagogues, rulers and authorities, do not worry about how you will defend yourselves or what you will say, ¹² for the Holy Spirit will teach you at that time what you should say."

^a 6 Greek two assaria

Having spoken to a group of Pharisees directly, Jesus now warns his disciples about the sort of hypocrisy typified by the Pharisees. He tells his followers that they will be tempted to be hypocrites by denying Jesus in the face of persecution. However, they are not to fear their persecutors. God will protect them, for he loves them. When brought before various officials, the Holy Spirit will give them the words they will need.

1a. Luke's mention of the crowd of many thousands sets the scene for the teaching addressed to the crowds which will intermittently follow the private teaching of the disciples. It also testifies to the popularity of Jesus among the common people (so much that the crowds were trampling on one another ).

1b-3. Jesus first tells his followers that they must guard against hypocrisy. He calls this sin the yeast of the Pharisees because of the way that this lack of integrity tends to spread in any culture. Using traditional proverbial language in verses 2 and 3, Jesus warns his disciples that hypocrites will be exposed for what they really are on the day when all will be made known. The secrets which anyone has said in the dark will be heard in the daylight on the day when God makes his judgments. Nothing can be hidden from God.

4-7. Therefore Jesus' followers should not fear those who persecute them but should rather fear God. The persecutors only have power to kill and can do no ultimate harm. However, it is God who has power to throw a person into hell, and that is what will be done to hypocrites. In the face of persecution they must trust God, because he knows and loves each of them. Since God knows and cares for even the sparrows, which are almost worthless to human beings, he loves even more those who are followers of his Son. So Jesus' disciples need not be afraid.

8-10. Returning to the theme of hypocrisy (or perhaps speaking of possible apostasy), Jesus tells these followers about his role in the final judgment. He will at that time approve those who acknowledge him before men. But he will disown those who do not confess him. He does reassure them that there is, of course, forgiveness for those who during their lives may speak a word against the Son of Man, assuming they repent of this sin. However, anyone who blasphemes against the Holy Spirit will not be forgiven . This enigmatic statement is explained in Luke as in no other Gospel, since Luke narrates the coming of the Holy Spirit upon believers in the book of Acts. Luke probably intends his readers to understand that it is one thing to speak against Jesus, who was perceived wrongly by so many before his resurrection (and even after his resurrection, as in the case of Paul). One could simply be misguided and misinformed. It is quite another thing to stand against the Holy Spirit's repeated attempts to convict and convince a sinner to turn to Jesus. This attitude reflects a heart which should know better but is hard and therefore closed to the workings of God's Spirit. For this person there can be no forgiveness, because there can be no repentance.

11-12. Jesus' final words to these future evangelists is that they do not have to worry about how they will defend themselves. The Holy Spirit will give them the words at the time they are needed.

The book of Acts contains one story after another of the disciples following these words of Jesus in every detail. They speak boldly about their faith in Jesus when they are persecuted. They are not afraid even of those who threaten to kill them. They trust completely in God, and his Spirit gives them the words when they are brought before " synagogues, rulers, and authorities."

12. The Parable of the Rich Fool (12:13-21)

¹³ Someone in the crowd said to him, " Teacher, tell my brother to divide the inheritance with me."

¹⁴ Jesus replied, " Man, who appointed me a judge or an arbiter between you?" ¹⁵ Then he said to them, " Watch out! Be on your guard against all kinds of greed; a man's life does not consist in the abundance of his possessions."

¹⁶ And he told them this parable: " The ground of a certain rich man produced a good crop. ¹⁷ He thought to himself, 'What shall I do? I have no place to store my crops.'

¹⁸" Then he said, 'This is what I'll do. I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. ¹⁹ And I'll say to myself, " You have plenty of good things laid up for many years. Take life easy; eat, drink and be merry.'"

²⁰" But God said to him, 'You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?'

²¹" This is how it will be with anyone who stores up things for himself but is not rich toward God."

The parable of the rich fool is one of several stories about possessions which are unique to Luke's Gospel. When asked to resolve a dispute between two brothers, Jesus once again surprises his hearers when he talks not of fairness but of greed. As Jesus addresses his disciples and the crowd, Luke's early and modern readers overhear these very challenging words about the proper use of possessions.

13-15. The reader is not told why the brother will not divide the inheritance , but it does not matter in this instance. Jesus insists that his role is not to act as a judge in family disputes. He has come, however, to talk about the standards of the kingdom of God, and so he takes this opportunity to do so. Speaking to the crowds, he warns, " Watch out! Be on your guard against all kinds of greed." Greed, as Jesus defines it, is not the exclusive property of the rich and powerful. In fact, as the concept is discussed in Luke, it is the common desire to accumulate more than one presently has. There are various reasons for this desire, ranging from desire for prestige and luxury to the desire to secure one's own future.

Since we do not know the circumstances, we should not judge this man. However, Jesus suggests that the demand for personal rights is often simply a cloak for plain old selfishness and greed. Therefore he tells a parable to show that a life must not be evaluated on the basis of the abundance of possessions .

16-17. The man in the parable was a rich man even before his good crop . When he asks himself, " What shall I do?" the reader knows the proper response, having already heard John the Baptist and Jesus answer the same question (see 3:10-14; 10:25-37) and speak on the subject of wealth and poverty on several occasions (esp. 20-26). The question will be asked again in 16:3, where a positive example is offered. This rich man should give to the poor.

18-19. The rich man is quite proud of himself for having done so well. He uses the first personal pronoun eleven times (" I" and " my" ). He has obviously accumulated not only grain but also goods (possessions of various sorts). His goal is the goal of that culture, Luke's culture, and every culture since. He simply wants to take life easy , that is, to eat, drink, and be merry. Jesus condemns the very desire. The follower of Jesus cannot eat, drink, and be merry without helping those who have nothing to eat or drink. Life is not about " taking it easy" but about serving those who do not have it so easy.

20-21. The futility of hoarding the " good things" of this world becomes painfully clear when God announces the end of his life this very night . The point is not simply that " You can't take it with you." It is, as Jesus later says, " Use worldly wealth . . . so that when it is gone, you will be welcomed into eternal dwellings" (16:9). For more on Luke's teaching on the use of possessions, see the supplemental study on " Poor and Rich."

13. Do Not Worry (12:22-34)

²² Then Jesus said to his disciples: " Therefore I tell you, do not worry about your life, what you will eat; or about your body, what you will wear. ²³ Life is more than food, and the body more than clothes. ²⁴ Consider the ravens: They do not sow or reap, they have no storeroom or barn; yet God feeds them. And how much more valuable you are than birds! ²⁵ Who of you by worrying can add a single hour to his life ^a ? ²⁶ Since you cannot do this very little thing, why do you worry about the rest?

²⁷" Consider how the lilies grow. They do not labor or spin. Yet I tell you, not even Solomon in all his splendor was dressed like one of these. ²⁸ If that is how God clothes the grass of the field, which is here today, and tomorrow is thrown into the fire, how much more will he clothe you, O you of little faith! ²⁹ And do not set your heart on what you will eat or drink; do not worry about it. ³⁰ For the pagan world runs after all such things, and your Father knows that you need them. ³¹ But seek his kingdom, and these things will be given to you as well. ³²" Do not be afraid, little flock, for your Father has been pleased to give you the kingdom. ³³ Sell your possessions and give to the poor. Provide purses for yourselves that will not wear out, a treasure in heaven that will not be exhausted, where no thief comes near and no moth destroys. ³⁴ For where your treasure is, there your heart will be also.

^a 25 Or single cubit to his height

Jesus continues on the same basic topic but addresses the concerns of a different group. Whereas he has just spoken to the crowds about the sinfulness of " storing things up for oneself," he now speaks to his disciples, whose problem is very different. They have nothing stored up, because they have left everything. The implicit question is, " How will those who give their lives for others be cared for? Does not a life of following Jesus create very real problems for sustaining life itself?" Jesus answers that his disciples need not worry, for God loves them and will provide everything they need.

22. Speaking to his disciples rather than " the crowd" (12:13), Jesus summarizes what he will say in a single sentence: " Do not worry about your life . . . or about your body." The most basic physical need for sustaining life was (and is) food; and the most basic need of the body (at least in first-century Jewish culture) is clothing. In that culture the most essential possessions for basic survival were food and clothing. Poor people would own only one set of clothes, which would cover them and protect them from the cold.

23. Jesus, however, says that these necessities of life are not the most important aspects of life. Therefore, supplying these needs is not an adequate purpose for living. Life is more than food, and the body is more than clothes. The purpose of life is actually the pursuit of the kingdom (v. 31).

24-26. The term " worry" (which translates two different words) is used four times in this text. Whereas greed is often the sin of the rich, worry is often the sin of the poor. Jesus counsels that his followers should be like the ravens and the lilies , neither of whom worries about food or clothes. The ravens have no storeroom or barn (as did the rich fool). God feeds them , and he will certainly care for his people, who are much more valuable . . . than birds . Furthermore, worrying does not help anyhow. Worrying will not add even one single hour to a person's life, and so it obviously cannot insure that one will always have food. Only God can be counted on to provide food.

27-30. The same is true with regard to clothing. The lilies . . . do not labor or spin (fabric). But not even the richest man in Jewish history, Solomon, was dressed like a lily. Therefore if God cares for lilies (which have no value except to be burned for fuel), how much more can he be relied upon to provide clothes for those who love him? Worry is a sign of little faith , and is characteristic of those in the pagan world .

31. Therefore the disciples must give up their worry and concentrate their energy upon his kingdom . Those who do so will be given these things (food and clothes) and the kingdom.

32-33a. Jesus ends this section about worry with a word of encouragement. The command, " Do not be afraid, little flock," reintroduces a metaphor last seen in 10:3, where Jesus sent the disciples out as " lambs among wolves." Here the sense is that God will provide for their needs just as a shepherd provides for his sheep. The sheep have no reason to fear, because the shepherd is near. He looks on them as his own flock, since he has given them the kingdom (accepted them as members of the kingdom). Since God will provide for their needs, they can sell their possessions and give to the poor .

33b. Once again Luke records Jesus instructing his disciples to help the poor. This time he has answered the objection of those with little faith concerning how their own needs will be met. He finishes the section explaining what happens as a result of selling and giving to the poor. Those who do so provide purses for themselves that will not wear out . They deposit a treasure in heaven . Jesus also suggests just how precarious is earthly wealth when he states that in heaven, no thief comes near and no moth destroys .

34. Jesus' final statement speaks of the link between one's treasure and one's heart . Those who have great wealth will find that their hearts are also focused upon that wealth. " It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God" (18:25). But those who use their resources for kingdom purposes will find their hearts focused on the kingdom.

The early church in Acts demonstrates precisely what Jesus is teaching here. The believers in Jerusalem " sold their possessions" and distributed the proceeds to the poor (Acts 2:42-47). When they did so, no one was in need - not the poor and not those who sold possessions and gave to the poor.

14. Watchfulness (12:35-48)

³⁵" Be dressed ready for service and keep your lamps burning, ³⁶ like men waiting for their master to return from a wedding banquet, so that when he comes and knocks they can immediately open the door for him. ³⁷ It will be good for those servants whose master finds them watching when he comes. I tell you the truth, he will dress himself to serve, will have them recline at the table and will come and wait on them. ³⁸ It will be good for those servants whose master finds them ready, even if he comes in the second or third watch of the night. ³⁹ But understand this: If the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. ⁴⁰ You also must be ready, because the Son of Man will come at an hour when you do not expect him."

⁴¹ Peter asked, " Lord, are you telling this parable to us, or to everyone?"

⁴² The Lord answered, " Who then is the faithful and wise manager, whom the master puts in charge of his servants to give them their food allowance at the proper time? ⁴³ It will be good for that servant whom the master finds doing so when he returns. ⁴⁴ I tell you the truth, he will put him in charge of all his possessions. ⁴⁵ But suppose the servant says to himself, 'My master is taking a long time in coming,' and he then begins to beat the menservants and maidservants and to eat and drink and get drunk. ⁴⁶ The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. He will cut him to pieces and assign him a place with the unbelievers.

Having introduced the topic of the believer's future in heaven, Jesus now addresses the matter in some detail. The demands of discipleship, such as giving to the poor, are especially urgent in light of the future coming of Jesus in judgment. Jesus offers three parables, each of which has a different focus. The first speaks of the need to be watchful and ready at all times, because the time of his return is unknown . The second explains that Jesus will come as a thief, that is, at a time when he is unexpected . The third teaches that being ready for his coming means doing his will at all times while he is gone. Those who know his will but do not do it will receive the most severe punishment. Luke undoubtedly intends for his readers to understand that they must not become tired or lazy. They must continue along the difficult path of discipleship, because Jesus may come again at any time.

35-36. Being dressed ready for service with lamps burning describes the servant in the first century who is awaiting the master's return from a wedding banquet . The natural tendency would be to fall asleep, since it is late at night, perhaps even the second or third watch of the night (9-12 p.m. and 12-3 a.m.). However, the servants who will be blessed are those who are watching so that they can open the (locked) door for him .

37-38. The parable then takes an unexpected turn, for the master will dress himself as a servant, have them recline at the table . . . and wait on them. This would, of course, be highly unusual in the first century world of masters and slaves. However, it beautifully expresses the reward which is awaiting believers who faithfully serve. It apparently reflects the joy of the messianic feast, which Luke mentions in 13:29 and 14:15-24 (see also 22:27-30).

39-40. The second parable makes a very similar point with one important difference. The servants in the first parable were expecting the master, but they did not know exactly when. The owner of the house in the second parable does not expect a thief to break into his house, and he is therefore unprepared. The point is not that Jesus' hearers and Luke's readers did not expect Jesus to come at all. It is that, of all the times at which he could come, he will come at an hour when they do not expect him.

The question of the time of the second coming of Jesus is an important one in Luke's Gospel. It will surface again on a number of occasions. For a summary of Luke's teaching on this topic, see the supplemental study on the " Destruction of Jerusalem and End of Time." It must suffice to say here that the unexpected time of the return of Jesus was seen as an important motivator in the early church. While " fear of getting caught napping" is not the highest motivator for those who are mature in Christ, very few Christians ever sustain a level of maturity so that they do not need to be reminded of the possibility of being caught off guard.

41-46. The third parable is introduced by Peter, when he asks, " Lord, are you telling this parable to us, or to everyone (the crowds of 12:1)?" Jesus never seems to give a direct and clear answer, and this is no exception. To answer he tells a parable which is intended expressly for these future leaders of his movement. The main character of this parable is a faithful and wise manager , a leader among servants. Although he is himself a servant, he has been given the task of caring for the other servants. If he does his job well, he will be greatly rewarded by being put in charge of all the master's possessions . However, if he believes that the master will be delayed for a long time and therefore begins to act irresponsibly, the master will come . . . when he does not expect him . When the master comes and discovers that the servant manager has not done his job, he will cut him to pieces (as was done in Jeremiah 34:18 to those who mistreated their slaves).

47-48. The meaning of this parable is frighteningly clear. Those who have heard and confessed Jesus as Lord are blessed above all others and may expect a wonderful future filled with privileges and even greater responsibility when Jesus comes to fully establish the kingdom of God. However, those who know full well what Jesus demands and yet do not do his will receive greater punishment than those who never knew what was demanded. From everyone who has been given much, much will be demanded.

The book of Acts demonstrates that Jesus' disciples, for the most part, lived up to the demands Jesus placed upon them. Of the twelve, only Judas failed, and he paid the ultimate price. Acts shows the early church living faithfully in eager anticipation of the second coming of Jesus. Luke's readers, both ancient and modern, know that they too have been given the great privilege of being followers of Jesus. Along with that privilege comes the tremendous demand to live as if the Lord were coming soon, because, according to this passage, he just might!

15. Not Peace but Division (12:49-53)

⁴⁹" I have come to bring fire on the earth, and how I wish it were already kindled! ⁵⁰ But I have a baptism to undergo, and how distressed I am until it is completed! ⁵¹ Do you think I came to bring peace on earth? No, I tell you, but division. ⁵² From now on there will be five in one family divided against each other, three against two and two against three. ⁵³ They will 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."

49-51. Living in light of Jesus' return at an unexpected time (vv. 35-48) means making difficult discipleship decisions sooner rather than later. In this text Jesus emphasizes the divisive nature of his message. Jesus knows that his message will cause divisions within the nation of Israel, within communities, within synagogues, and even within families. The metaphor which he uses to speak of the coming trouble is that of fire , which suits well this context because it does such damage to homes and even whole communities. Even though it has just begun to heat up (11:53), Jesus knows that the fire will soon be kindled . Having committed himself to carrying out God's will, he is ready to undergo his own baptism (of fire) which his arrival in Jerusalem will bring. He is ready to complete his task. Some disciples might have thought that Jesus came to bring peace on earth , having seen him heal and speak of loving enemies and knowing that he was the Messiah who was prophesied to rule his kingdom in peace. However, Jesus here looks to the near future when he and his disciples will be ridiculed, excluded, jailed, and even killed.

52-53. No decision is more difficult than the one which pits a believer against his or her own family. But Jesus calls for his disciples to stand for him, father against son . . . mother against daughter . . . mother-in-law against daughter-in-law. Fortunately, at the same time that loyalty to Jesus is causing division within a family, it is causing a new family to develop. Jesus has spoken on this topic before, when he said, " My mother and brothers are those who hear God's Word and put it into practice" (8:21). The early Christians in Acts are portrayed as a family which cares for each member.

16. Interpreting the Times (12:54-59)

⁵⁴ He said to the crowd: " When you see a cloud rising in the west, immediately you say, 'It's going to rain,' and it does. ⁵⁵ And when the south wind blows, you say, 'It's going to be hot,' and it is. ⁵⁶ Hypocrites! You know how to interpret the appearance of the earth and the sky. How is it that you don't know how to interpret this present time?

⁵⁷" Why don't you judge for yourselves what is right? ⁵⁸ As you are going with your adversary to the magistrate, try hard to be reconciled to him on the way, or he may drag you off to the judge, and the judge turn you over to the officer, and the officer throw you into prison. ⁵⁹ I tell you, you will not get out until you have paid the last penny." ^a

^a 59 Greek lepton

Jesus continues his pattern of speaking first to the disciples and then to the crowds. He has just spoken to his disciples about his second coming and the division he would cause. He now addresses the crowds, as he speaks about what God is doing and is about to do. Unfortunately, he says, they are unable to interpret the clear signs they are being given, and the result will be their unpreparedness for the coming events.

54-56. Jesus first reminds the crowd of their ability to predict a coming rain or an approaching heat wave. A cloud rising in the west means rain , and a south wind means it's going to be hot . They are therefore hypocrites because they refuse to use their abilities to interpret this present time with its clear spiritual signals that God is doing something great. Luke's readers know well the signs which Jesus has in mind: " the blind receive their sight, the lame walk, . . . and the good news is preached to the poor;" the new Moses feeds God's hungry people in the wilderness; and demons are cast out " by the finger of God," signifying the coming of the kingdom (just to name a few).

57-59. Jesus then speaks of their need to repent, using an analogy based on the law courts of his day. The person who is being sued for wronging a neighbor is foolish to sit and do nothing. While there is time, he or she should try hard to be reconciled in order to stay out of prison . . . until . . . the last penny is paid. Jesus is encouraging this crowd to observe the spiritual signs and repent before it is too late. If they wait until the day of judgment, God (the judge) will punish them severely, without any hope of deliverance.

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 12:1-59

LII.
CONCERNING HYPOCRISY, WORLDLY ANXIETY,
WATCHFULNESS, AND HIS APPROACHING PASSION.
(Galilee.)
^cLUKE XII. 1-59.

   ^c1 In the meantime [that is, while these things were occurring in the Pharisee's house], when the many thousands of the multitude were gathered together, insomuch that they trod one upon another [in their eagerness to get near enough to Jesus to see and hear], he began to say unto his disciples first of all [that is, as the first or most appropriate lesson], Beware ye of the leaven of the Pharisees, which is hypocrisy. [This admonition is the key to the understanding of the principal part of the sermon which follows. The spirit of Phariseeism was one which sought the honor of men, and feared men rather than God. It was a spirit which yielded to public opinion, and, though seemingly very religious, was really devoid of all true loyalty to God. There were trials and persecutions ahead of Christ's followers in which no Pharisaic spirit could survive. The spirit of hypocrisy works in two ways: it causes the bad man to hide his badness for fear of the good man, and the good man to hide his goodness for fear of the bad man. It is this latter operation against which Jesus warns, and the folly of [316] which he shows.]  2 But there is nothing covered up, that shall not be revealed; and hid, that shall not be known.  3 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 chambers shall be proclaimed upon the housetops. [Many fearing the storm of persecution which was soon to come upon the disciples would attempt to conceal their faith, but the attempt would be vain, for one could not even trust his own family (Luk 12:51-53) to keep silent about what was said even in the inner chambers of the home. Bold speech would be best. The flat tops of Eastern houses were places from whence public proclamations were made.]  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.  5 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. [It would be a time of fear, but the fear of God must dominate the fear of man. The fear of God should cause them to speak out, though the fear of man bade them be silent -- Act 4:18-21.]  6 Are not five sparrows sold for two pence? and not one of them is forgotten in the sight of God? [The Roman as here rendered penny, was worth about four-fifths of a cent. Two sparrows were sold for a penny (Mat 10:29). For two pennies, an extra one was thrown into the bargain, yet even it, so valueless, was not forgotten of God.]  7 But the very hairs of your head are all numbered. Fear not: ye are of more value than many sparrows. [These words assured them that whatever they might be called upon to undergo they would be at all times the objects of God's special care and providence.]  8 Also I say unto you, Every one who shall confess me before men, him shall the Son of man also confess before the angels of God:  9 but he that denieth me in the presence of men shall be denied in the presence of the angels of God. [These words were intended to strengthen those who loved honor or [317] feared disgrace. If the disgrace of being cast out of the synagogue tempted them to deny Christ, or the honors given by their fellow-men seemed too precious to be sanctified for Christ's sake, they were to remember that the confession or denial of Jesus involved eternal honor or disgrace in the presence of the angelic host.]  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. [Persecution would urge them to blasphemy (Act 26:11). In his hour of trial a disciple must remember the tender compassion of the Master against whom he is urged to speak, and the extreme danger of passing beyond the line of forgiveness in his blasphemy. For blasphemy against the Holy Spirit see Joh 14:15). If love toward Jesus did not move this brother to rightly divide the inheritance, the injured party must look to the state and not to Jesus for [318] assistance.]  15 And he said unto them, Take heed, and keep yourselves from all covetousness [Jesus made the incident the text for an admonition. Covetousness made one brother say, "Divide," and the other one say, "No, I will not;" so Jesus warned against covetousness]: for a man's life consisteth not in the abundance of the things which he possesseth. [A man's goods are no part of his life, and so they can not preserve it. It is lengthened or shortened, blessed or cursed, at the decree of God. Covetousness is an inordinate desire for earthly possession. Though all ages have committed it, it is the besetting sin of our time. A clear view of the limitations of the power of property quenches covetousness; and Jesus gives such a view in the following parable.]  16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully [This man's sin was not theft or extortion. His wealth came to him honestly as a blessing from God]:  17 and he reasoned within himself, saying [his words betray his sin -- his covetousness], What shall I do, because I have not where to bestow my fruits?  18 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.  19 And I will say to my soul, Soul, thou hast much goods [Pro 1:32] laid up for many years; take thine ease, eat, drink, be merry. [It is a short speech, but it reveals character. The man's selfishness is shown in that he uses the pronoun "I" six times, and says nothing of anyone else. His covetous love of possessions is shown by the word "my," which he uses five times. Compare his words with those of Nabal at 1Sa 25:11. In his speech to his soul he asserts his trust that his "abundance" is a guarantee of "many years" of happy life; but it did not guarantee one day. The Eastern barn is a pit or dry cistern built underground with an opening at the top. These the man proposed to enlarge by pulling down the walls or sides and extending them.]  20 But God said unto him [God may be represented as saying what he does], Thou foolish [319] one [His folly was shown in several ways: 1. He hoarded his goods instead of using them for his fellow-men; 2. Ownership of goods deceived him into thinking that he owned time also; 3. He thought to satisfy the hunger of the soul with the food of the body; 4. In commanding his soul in such a way as to show that he forgot that God could command it also], this night is thy soul required of thee [the man said "many years," but God said "this night"]; and the things which thou hast prepared, whose shall they be? [Death generally scatters possessions broadcast (Psa 39:6, Ecc 2:18, Ecc 2:19). For an echo of these words see Jam 4:13-15.]  21 So is he that layeth up treasure for himself, and is not rich toward God. [To be rich in character is to be rich toward God. But we may be rich towards him by making him the repository of our hopes and expectations.]  22 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.  23 For the life is more than the food, and the body than the raiment.  24 Consider the ravens, that they sow not, neither reap; which have no store-chamber nor barn; and God feedeth them: how much more value are ye than the birds!  25 And which of you by being anxious can add a cubit unto the measure of his life?  26 If then ye are not able to do even that which is least, why are ye anxious concerning the rest? [If you can not add one little moment to your life, why should you be anxious about the smaller concerns of property?]  27 Consider the lilies, how they grow: they toil not, neither do they spin; yet I saw unto you, Even Solomon in all his glory [Sol 3:6-11] was not arrayed like one of these.  28 But if God doth so clothe the grass in the field, which to-day is, and to-morrow is cast into the oven; how much more shall he clothe you, O ye of little faith?  29 And seek not ye what ye shall eat, and what ye shall drink, neither be ye of doubtful mind.  30 For all these things do the nations of the [320] world seek after: but your Father knoweth that ye have need of these things.  31 Yet seek ye his kingdom, and these things shall be added unto you. [This passage from Luk 12:22-31 (excepting verse 26) will be found almost verbatim at Mat 6:25-33. See Mat 6:20, Mat 6:21. See 1Co 7:36. Purses were bound to the girdles, so that if a hole wore in them, their contents were lost. Having discussed the folly of amassing and trusting in earthly riches, and the wisdom of trusting in God, and amassing heavenly riches, Jesus passes to a new theme; viz.: a watchful service and its rewards. He may have been led into this theme by some interruption, such as that given at Luk 12:13 or that at Luk 12:41, or it may have been suggested to him by his own words about the little flock and the kingdom. The kingdom was not to come in a day, and the little flock must watch patiently and serve faithfully before his coming -- Luk 19:11-13.]  35 Let your loins be girded about [the long Oriental robe had to be lifted up and girded at the waist before the feet could step quickly -- 1Ki 18:46], and your lamps burning [this was needful; for Oriental weddings take place at night];  36 and be ye yourselves like unto men looking for their lord, when he will return from the marriage feast; that [321] when he cometh and knocketh, they may straightway open unto him. [Thus honoring him by a speedy welcome.]  37 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. [The apostles had a foretaste of this honor on the evening of the last Passover -- Joh 13:4, Joh 13:5.]  38 And if he shall come in the second watch, and if in the third, and find them so, blessed are those servants. [Originally the Jews had three watches (Lam 2:19, Jdg 7:19, 1Sa 11:11); but, following the Romans, they now had four watches. The second and third watches lasted from 9 P. M. to 3 A. M. The first watch is not mentioned because the marriage took place in it, and the fourth is not mentioned because in the latter part of it the day dawns and the virtue of watching was over -- Luk 13:35.]  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. [Jesus here illustrates watchfulness by a second figure. To some the coming of Jesus will be like that of a master whom they have served more or less faithfully. To others his coming will seem like that of a plunderer who comes in suddenly and deprives them of all they have. The Oriental houses were mostly made of mud or sun-dried bricks. Hence it was so easy to dig a hole in the wall than that the thief preferred to enter that way rather than to break open the door.]  40 Be ye also ready: for in an hour that ye think not the Son of man cometh. [These words of warning confront every generation.]  41 And Peter said, Lord, speakest thou this parable unto us, or even unto all? [Peter wished to know if the exhortation to watchfulness applied merely to the apostles or to all who heard.]  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?  43 Blessed is that servant, whom his [322] lord when he cometh shall find so doing. [The answer of Jesus shows that he especially addressed the disciples, for a steward is distinct from the household. On him the whole burden and care of the domestic establishment rested. Thus Jesus showed that he meant the disciples, yet did not exclude any who heard from profiting by his discourse. Fidelity is the first requisite in a steward, and wisdom is the second. All Christians are stewards; preachers, elders, Sunday-school teachers, etc., are stewards of place and office. Rich men, fathers, etc., are stewards of influence and possessions.]  44 Of a truth I say unto you, that he will set him over all that he hath. [As Pharaoh exalted Joseph -- Gen 39:4, Gen 41:39-41.]  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 to eat and drink, and to be drunken;  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 him his portion with the unfaithful. [Cutting asunder was a punishment prevalent among ancient nations (2Sa 12:31, Dan 2:5, Heb 11:37). The definite punishment is part of the drapery of the parable, and does not necessarily indicate the exact nature of the punishment which will be inflicted upon the wicked.]  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.  48 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 the more. [The greater the powers and opportunities entrusted to us, the larger the service which the Lord requires of us. Ignorance does not entirely excuse, for we are stewards, and it is the steward's duty to know his master's will. There is a guilt of ignorance as well as of transgression. The parable pointed to those who listened with delight to Jesus, but were careless about [323] knowing his meaning. With the Luk 12:49 Jesus passes on to set forth the severe tests to which the fidelity and vigilance of his disciples would be subjected in the times upon which they were about to enter.]  49 I came to cast fire [a firebrand] upon the earth; and what do I desire, if it is already kindled? [The object of Christ's coming was to rouse men to spiritual conflict, to kindle a fire in the public mind which would purify the better part and destroy the worse. But the burning of this fire would excite men and stir up their passions and cause division and discord. The opposition of the Pharisees showed that this fire was already kindled. What therefore was left for Jesus to desire? His work as a teacher was practically accomplished. But there remained for him yet his duty as priest to offer himself as a sacrifice for the world's sin. To this work, therefore, he glances briefly forward.]  50 But I have a baptism to be baptized with [a flood of suffering; that is, the agony of the cross]; and how am I straitened [distressed, perplexed] till it be accomplished! [The language here is broken, indicating the strong emotion of him who spoke it.]  51 Think ye that I am come to give peace in the earth? I tell you, Nay; but rather division:  52 for there shall be from henceforth five in one house divided, three against two, and two against three.  53 They shall be divided, father against son, and son against father; mother against daughter, and daughter against her mother; mother in law against her daughter in law, and daughter in law against her mother in law. [Jesus here shows the hard plight of the disciple. If he were the young son he would find his father against him, and if he were the aged father he would be persecuted by the boy whom he had raised. Jesus came to conquer a peace by overcoming evil with good; a conflict in which the good must always suffer. His warfare was not, as the people supposed, a struggle against the heathen, but against the evil within them and around them. So long as evil abounded, these unhappy divisions would last.]  54 And he said to the [324] multitudes also, When ye see a cloud rising in the west [the Mediterranean Sea lay in that quarter, and rains came from thence], straightway ye say, There cometh a shower; and so it cometh to pass.  55 And when ye see a south wind blowing, ye say, There will be a scorching heat; and it cometh to pass. [The south winds of Palestine blew from the equator, crossed the intervening deserts and wildernesses, and were distressingly hot.]  56 Ye hypocrites, ye know how to interpret the face of the earth and of the heaven; but how is it that ye know not how to interpret this time? [That is, this period which began with the ministry of John the Baptist. They could at once read the signs of nature so as to declare what kind of storm was coming. But with the political storm arising out of conflict with Rome impending over them, and with the spiritual storm which the teaching of Christ was bringing upon them, about to burst, they stood still in ignorant indifference, and made no provision for the times of trouble.]  57 And why even of yourselves judge ye not what is right? [They had the warnings of both John and Jesus about matters and conditions which were so plain that they should have been able to see them without any warning whatever.]  58 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.  59 I say unto thee, Thou shalt by no means come out thence, till thou have paid the very last mite. [A mite (lepton,) was their smallest coin, being worth about two mills. For notes on this passage, see Matt. v. 25, 26, pages 239, 240. The passage here is an appeal to the people to avert the coming disasters. The Jewish rulers looked upon Jesus as their adversary. Accepting their valuation of him, Jesus counseled them to come to terms with him before it is too late.] [325]

[FFG 316-325]

Lapide: Luk 12:1-59

CHAPTER 12

Ver. 1.— In the mean time when there were gathered together an innumerable multitude of people. The Greek has "the myriads of the multitude." A myriad contains exactly ten thousand, and is consequently taken for an innumerable multitude, as here.

Ver. 2.— Beware ye of the leaven of the Pharisees. Beware, says Bede, that you do not imitate the hypocrites, for the time will certainly come when both your virtue and their hypocrisy will be revealed to all. I have explained the remainder on Mat 10:26.

Ver. 13 . — And one of the multitude said unto Him. My brother is injuring me, for he wishes to seize the whole of our father's property, and he will give me no share of it. Command him therefore to do me justice, for Thou by Thy authority canst do this with a word, which I cannot effect by many suits and much litigation. For it is Thy office to defend the right and assist the oppressed, for Thou art the Lord of justice.

Ver. 14.— But He said unto him, Man, who made Me a judge or a divider over you? The word "man" is a Hebraism for an unknown person, as in Luke  22:58, Peter said, "Man, I am not," and Luk 22:60, "Man, I know not what thou sayest." The meaning is, This is a matter of the courts which dispose of secular questions: it has no part in Me, who teach and dispense a heavenly heritage. Christ does not here deny that He has judicial power, for He was the King of kings and the Lord of lords; but He wished to use His power over a covetous man to cure him of his greed, and to teach him to prefer heavenly to earthly things, and to give way willingly to them, according to His own words, vi. 29, "From him that taketh away thy cloke withhold not thy coat also." "He rightly sets aside earthly things," says S. Ambrose, "who came down to us for heavenly ones. Hence this brother is rebuked not undeservedly, for he would fain have occupied the dispenser of heavenly things with those of earth." At the same time He taught that ecclesiastics and spiritual persons ought not to meddle with secular things, but to employ themselves in divine ones, as S. Paul says, 2Ti 2:4, "No soldier on service entangleth himself in the affairs of this life." So S. Ambrose, Euthymius, Bede, and de Lyra from S. Augustine ( serm. 196)—that is, unless the faithful have any suit; secular Bishops in former ages used to settle these, as S. Augustine says that he has done. Lib. de Opere Monachor, c. 29.

And He said to them, "as well to His disciples," the Syriac says, "as to the multitude," especially to him who had spoken about his brother dividing the property, Take heed. In this contention of brothers how much ill was caused by avarice. Whilst one from avarice refused to divide the inheritance, the other, with too much cupidity and out of all season, urged the division. Strife and dissention arose among them. Not only should we guard against the lust of seizing what is another's, but also from too great cupidity to get possession of what is our own, for they who are too eager for earthly riches, neglect heavenly ones. S. Augustine, in his 28th Sermo. De diversis : "Not only is he avaricious who seizes what is another's, but he also who covetously keeps his own." The Arabic has, "See and beware of all evil—for avarice is the cause of all evil," as in 1Ti 6:10, "The love of money is the root of all evil."

For a man's life consisteth not in the abundance of the things which he possesseth. That is, it is not because a man abounds in riches that his life is abundant, so as to be longer and happier on that account, for it is shortened and made unhappy from the anxiety and luxury which attend upon great wealth. The Syriac version has, "Life is not in the abundance of riches;" the Arabic, "Man has not abundance in his much wealth"—that is, abundance does not prolong our lives, but rather shortens them. Theophylact says, "The measure of life is not contained in its abundance. For he who has great possessions does not live longer for them, nor does length of life attend upon the multitude of his riches;" and Euthymius, "Not because a man abounds in riches, does his life abound from such abundance. The measure of his life does not depend upon this." The meaning is, Thou, 0 man, who greedily seekest a heritage from thy brother, seekest it that thou mayest live long and comfortably. But thou errest; for the rich, from their cares and the gluttony they indulge in, often pass short and miserable lives. If thou wouldest live long and profitably, despise money, be poor in spirit, entrust thy hopes and wealth to God alone, for He is the only giver of length of life and happiness. To show this Christ adds the following parable. S. Augustine, On Abel and Cain, i. 5, at the end: "If thou seek treasures, choose the unseen and hidden, those which are to be found in the highest heavens, not sought in the veins of the earth. Be poor in spirit and thou shalt be rich by every reckoning; for the life of man consists not in the abundance of his wealth, but in virtue and faith. These riches make us rich indeed, if we be rich in God."

Ver. 16 . — And He spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully. The ground in the Greek (χώζα ) means a large extent of land, a number of fields.

And he reasoned with himself saying, What shall I do? &c. Behold the care, behold the poverty of this rich man—he who is overflowing with wealth and receptacles has need of some place in which to store his goods. He is in doubt and perplexity, says Euthymius, as if he were really poor, though he is in truth wealthy. And S. Basil, in his homily on these words of Christ: "The earth did not return fruits but lamentations; for this unhappy man is afflicted quite as much as they who are oppressed by want, and he cries out saying, 'What shall I do?' Does not he who is in straits from his poverty utter the same words? and he who has to beg?" From all the good things that flowed in upon him he derived no gratification. They rather annoyed his mind and troubled him.

Ver. 17 . — My fruits. "Did he not," says S. Basil, "collect his crops and incur the reputation of avarice when he called them his own?" For how many dangers are there before the harvest is gathered in. The hail often beats it down, and the heat snatches it out of the very grasp, and rains suddenly rush down from the mountains and sweep it away.

Ver. 18 . — And he said, This will I do, I will pull down my barns, &c. All the harvests collected in past years. He took counsel of his cupidity, not of his charity, which would have said to him, "Spend them on the poor." "Dost thou want barns? Thou hast them in the bellies of the poor," says S. Basil; and S. Ambrose ( Lib. de Naboth, cap. vii.), "Thou hast storehouses; the bosoms of the poor, the houses of widows and orphans, the mouths of infants. Let these be thy barns, and they will last thee for ever."  S. Basil again, in the homily above: "He is a despoiler who, when he receives what he ought to dispense, considers it as his own. The bread thou hast is the bread of the famishing, thy robe is the robe of the naked, thy silver that is buried in the ground is the silver of the indigent: wherefore dost thou wrong so many poor whom thou mightest support?" He adds, "And, when thou hast filled thy barns, what wilt thou do with the harvest of the following year? Wilt thou pull them down again and build new ones for ever? Thou wilt always be consuming thy substance and thy wealth in pulling down the old and building new, that the fruits which sprang from the earth may return to it again. Thou wilt not bestow them upon the poor, because thou enviest others the use of them, and thus, when earth restored them again to thee, thou deprivest all men of their benefit, nay even thyself; for as corn, falling into the ground, brings gain to the sower, so thy bread, if thou gavest it to the hungry, would bring thee much profit hereafter."

And I will say to my soul, Soul, thou hast much goods laid up for many years. This rich man again errs and commits sin. First, in promising himself very many years, when he was to die that night. He who promised himself a long life did not see the following day," says S. Gregory (22 Moral chap. 6). And S. Cyril, in the Catena, "Thou hast fruits in thy barns, 0 rich man, but whence hast thou many years?" Secondly, in giving himself up to gluttony and luxury, saying, "Eat, drink, and be merry like an Epicurean." For after death is no enjoyment.

Take thine ease. To the plague of avarice is joined that of sloth, says the Gloss. "If you had the soul of a sow," says S. Basil, "what else could you propose for yourself?—you are so brutish, so ignorant of the soul's good, that you indulge it in carnal gratification." Being wholly of the flesh, you make yourself a slave to its lusts. An appellation worthy of you, was bestowed upon you, "Thou fool, this night shall thy soul be required of thee."

S. Ambrose ( Lib. ii. de Interpell. in Job c. 5) says wisely, "A great incitement to fall away is an influx of prosperity. It makes us supine, puffs us up, causes forgetfulness of its author."

Ver. 20 . — But God said unto him. God said this, not in word but in deed, sending him a fever or some other mortal disease, and causing his conscience by this means to speak thus to him. "God said this to the rich man," says Euthymius, "through his conscience, which, as he felt death coming upon him, said this to him."

Thou fool. Because in thy plan, in which thou appearedst to thyself wise, thou now perceivest that thou wast a fool.

This night. "His soul, which would take no heed of light, and which was tending on to Gehenna, was taken in the night." Gregory, Moral., lib. xv . xi. II.

Shall be required. (Repetunt , απαιτου̃σιν, Greek). They require: that is, God and His angels, who are His instruments, not by misfortune but by the just judgment of God, as if against His will.

Thy soul. "That thou mayest give account of all thy fruits and of the riches and other property which God has given to thee." So Toletus. They seek it again, because thy soul does not die with the body, but is immortal; thy soul, too, is not thy own, but God's, who breathed it into thee and entrusted it to thee as a sacred gift. Rightly, therefore, does He now seek it of thee again by a sudden death. Hear S. Jerome on the death that is imminent on all ( Ep. iii. to Heliodorus ): "Xerxes, that most mighty king, who overthrew mountains, who controlled seas, when he had viewed from a lofty place an infinite multitude of men and an immense army, is said to have wept, because after a hundred years none of those whom he then saw would be surviving. Oh, if we could ascend such a tower from which we could see the whole earth under our feet! I would show you the ruins of the world—nations in strife with nations—kings with kings—and, not the army of Xerxes alone, but the inhabitants of the entire globe, who are now alive, in a short space of time, passed away."

And the things which thou hast prepared, whose shall they be? "They shall not only not belong to thee," says Euthymius, "they shall not be thine; but thou dost not know whose they will be—whether thy heir's or a stranger's, a friend's or an enemy's;—and this increases thy grief . " S. James says, "They shall eat your flesh as fire" (v. 3); and S. Ambrose, "The things that we cannot carry with us are not our own. Virtue alone is the companion of the dead. Mercy alone follows us—and mercy alone gains abodes for the departed."  S. Augustine: "The purse contains that which Christ receives not" ( Hom. 48, inter. 50). Well says the wise man, "What fortune has lent let her take, what nature has changed let her seek again, what virtue has gained she will retain." See what I have collected from the Fathers on vanity and the perniciousness of riches on Isaiah v. 9.

Ver. 21 . — So is he that layeth up treasure for himself. Such an end and such a death did the rich covetous man meet who had not laid up treasure toward God. It will be asked, Who is rich towards God? I answer—He who has by alms and other good works many merits and safeguards hidden up as treasures before God, and who day by day hides more, as the apostle teaches at length, 1Ti 6:17 and following. See what is said thereon.

Secondly, "He is rich in God who studies to please God alone, who fixes all his hope and love on God, who rests wholly on Him, that he may be blessed by Him and made eternally happy." "He is rich," says the Gloss, "whose expectation is the Lord, and whose substance is with God." "The rich in God," says S. Augustine, "is poor in gold" ( Serm. xxviii . de verb. Apostoli )—that is, poor in spirit, as St. Peter was when he said to the lame man, "Silver and gold have I none; but what I have, that I give thee. In the name of Jesus Christ of Nazareth, walk," Act 3:6 On Ps. xl. he says, "When Christ was rich He became poor, that by His poverty He might make you rich. He enriches the truly poor, He brings the falsely rich to poverty. 'Blessed are the poor in spirit, for theirs is the kingdom of heaven,'" Mat 5:3. "Let us endeavour," says Theophylact, "to be made rich in God, that is, to have trust in Him, that He may have our wealth and the granary of it, and not call our goods our own but God's, and if they are God's, let us not deprive Him of His own. This is to be rich in God, to believe that if I give Him all things and empty myself, nothing that is needful for my good shall ever fail me. God is my storehouse, which I will open and take from it all of which I have need."

Thirdly, He who is rich, that is liberal, in God, is charitable to the poor. For what is done to them God holds to be done to Himself and rewards it. "Let him," says Bede, "who wishes to be rich in God, not lay up treasure to himself, but distribute his possessions among the poor." The meaning is good, but it is not complete: for Christ is not speaking here exclusively of almsgiving, but of the true riches, which He declares to be not the fruits of the ground and the wealth of mines, but virtues and good works, for these procure us long life and blessing, as well in this world as in the world to come.

Fourthly, S. Augustine, in his 44th Discourse on the Temptation, teaches that "he is rich to God who is full of love and therefore of God." "God is love and he that abideth in love abideth in God, and God abideth in him," 1 John iv. 16. "If you have love you have God. What has the rich man if he have not love? If a poor man have love, what has he not? You think him rich perhaps whose chest is full of gold; and is he not so whose conscience is full of God? He is truly rich in whom God deigns to dwell." S. Augustine.

Lastly, The rich man toward God is one who abounds in every virtue. So S. Ambrose explains at length ( lib. iv . epis. 27), to Simplicianus, whose words I have cited on 1 Peter iii. 4, "That which is not corruptible, the ornament of a meek and quiet spirit, which is in the sight of God of great price."

In allegory. The rich toward God are the blessed who enjoy God and all His works. S. Augustine ( Serm. 74 de Temp.) teaches that the blessed alone are happy, both because they possess God, and want nothing. "He," he says, "is truly rich who wants nothing, but the blessed alone want nothing—the blessed alone are truly happy." He says in the preface of Psalm xli., "Christ was rich to the Father, and poor to us—rich in heaven, poor on earth—rich as God, poor as man."

S. Ambrose in his Epistle to Demetrias, wisely says, "By what price can the repose of this world be more fitly purchased than by the restoration to the world itself of all riches, all dignities, and all desires; and the purchase of Christian liberty by a holy and happy community by which the sons of God, from having been poor will be made rich, from patient will become brave, from humility be exalted?"

Ver. 29.— Neither be ye of doubtful mind. (The Greek and the Vulgate say, "Be ye not lifted up on high.") Cornelius comments on this reading, this passage is explained in many different ways.  S. Clement of Alexandria ( Pæd. lib. ii. 10) says, "Be not led away from the truth to wish for a higher wisdom than faith teaches."

Secondly, S. Augustine ( Lib. ii . Quæst. 29 , Evang. Quæst.): "Be not puffed up with pride because you have much food and clothing. For to be proud of having abundance of provision, is like a wounded man boasting that he has many plasters at hand, when it would have been well for him not to have needed any."

Euthymius: "Be not dragged down from lofty and heavenly concerns to earthly ones, so as to study and pursue not the former but the latter." Theophylact: "Be not unstable, always imagining what is above you, as they do who are not content with the present but are always looking on to something greater."

Fifthly and best: Be not anxious about the heavenly bodies over your head—the constellations of the stars and their courses—the shifting of the clouds—the breath of the winds, so as to judge from them of the future abundance or deficiency of your crops; as in Jer. x. 2, "Be not dismayed at the signs of heaven, for the heathen are dismayed at them;" and Ecc 11:4, "He that observeth the wind shall not sow, and he that regardeth the clouds shall not reap." So Toletus, Vatablus, &c. Vatablus says, "Be not uneasy, as one who turns his face askance to the heavens from anxiety." Be not wavering in your minds as a pendulum in the air, looking to human assistance in different directions, and not anchoring on the providence of God." The Arabic version says, "Be ye not anxious." For all things point in this direction, that Christ will remove from us too great anxiety as to our support and clothing, and will impress on us a sure confidence in God by which to look with certainty to His Fatherly providence for all these things. The Greek word μετέωζος conveys the idea of one whose mind is in doubt and suspense and is unfixed, who will judge by the result, and is, as Gaza calls it, "wavering" (pensilis). Others render it, "Do not look out from afar off," or as we commonly say, Do not make a long discursus, as though you would have no room for a Divine Providence, or as if you doubted of it. And F. Lucas: Be not over-anxious, as looking out with anxiety for what may happen in the far distant future, and taking thought long before for your future bodily needs, and looking forward in the distant times to come with solicitude about your food and clothing, as S. Matthew clearly explains it, 'Be not therefore anxious for the morrow,'" Mat 6:34. All these words tend to the same point, forbidding us to show too great anxiety for the future, and directing us to resign it into the hands of Providence; to trust in it and securely rest upon it. Following this precept of Christ,  S. Thomas wished and ordered all his brotherhood to live for the day and reserve nothing for the morrow, but to give what was over and above their day's need to the poor; as being confident that God would provide for the morrow, as He did to Elijah and Paul the first hermit, sending them food daily by a raven; and as the children of Israel, who were certainly three millions, were fed daily in the desert with manna sufficient for their support, which was rained down upon them from heaven for forty years, while their clothes remained undamaged and perfect and even grew with the growing children.

Ver.32.— Fear not, little flock. Fear not lest your food and raiment fail you, and lest, if you lay aside all anxiety and sell your goods and give to the poor, these things should not be added to you; if you seek firstly the kingdom of God. "Little flock,"—little, because, firstly, the faithful were so few and these poor either in position and property, or in election and feeling, or in spirit; for they despised the riches of the world that they might strive after those of heaven, and therefore, they were little in the eyes of the world, they were of no account, and were despised. But now that the faith of Christ has so spread throughout the whole world, that kings and princes are subdued to it, it is no longer a little flock but a most ample and powerful church. Secondly, the flock of faithful men is little if compared with the angels who are without number, says Euthymius, according to the words, Dan 7:10, "Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him."

Thirdly, The flock is little if compared with the immense multitude of unbelievers and wicked. Bede adds, "It is called a little flock either on account of its humility or in comparison with the greater number of the reprobate. Then all the faithful, from the example of Christ, will willingly reduce themselves to Christian humility and poverty, especially the apostles and disciples of Christ. Hence Christ says, 'Sell that thou hast.'" It appears that "flock" (pusillus) is here put in the nominative instead of the vocative as is done in other passages. This nominative is more forcible and significant than the vocative would be. Wherefore, although we might explain it by adding something, e.g., Fear not, you who are a little flock, that the nominative might remain, yet the nominative is more tersely and strongly put for the vocative by adding nothing. Fear not then, 0 ye faithful, for although you are a little flock, God estimates you highly, and has a great and peculiar care of you, and Christ the Lord is your shepherd, who will feed you abundantly, according to the words, "I am the good Shepherd" (S. Joh 10:2), and the others (Psa 23:1-2), "The Lord is my shepherd, therefore can I lack nothing!—"He shall feed me in a green pasture, and lead me forth beside the waters of comfort."  S. Peter Chrysologus ( serm. xxii.). "A small flock to the world is a large one to God;" and (xxiii.) "Humility has gained what pride lost, and the little flock has subdued entire and various savagenesses (nations) by its meekness; for the little flock conquered and destroyed as many kinds of beasts as it subdued nations to the yoke of Christ. It did this not by bearing but by suffering, not by fighting but by dying for Christ."

It is your Father's good pleasure to give you the kingdom. To you who are not slow, not idle, not presuming on the mere mercy of God, but who hear My words and truly obey them; who therefore bear your cross after Me, mortify your passions, and are continually zealous in good works. "To give," not absolutely, but upon conditions—namely, that you persevere in My faith and love and in obedience even to death—for to Judas, who afterwards apostatised from Christ, the kingdom was not given. Christ gives the reason why the disciples, though a little flock and poor, should not fear lest needful things should be withheld from them, for He says, "Since God so loved you as to destine you for heavenly riches and the kingdom of God, He will assuredly not refuse you these worthless earthly riches, as far as they are necessary for your journey towards the kingdom of heaven, and that you may adorn it by your life and conversation." So S. Cyril, in the Catena, "He who has given you gifts of such great price, how will He be not merciful to you but suffer you to perish of hunger?"

Ver. 33 . — Sell what ye have, and give alms. This is a counsel, not a precept, as Pelagius would have it, who said that all Christians ought to be poor, from the precept of Christ. This is shewn by the words of Christ (Mat 19:21), "If thou wouldst be perfect, go sell that thou hast and give to the poor." That you may study evangelical perfection, sell what you possess and give the price to the poor, that you may follow Me who am poor in spirit in a like poverty, and with me despise earthly riches, that so you may obtain heavenly ones. Do this with the end that you may show yourselves not anxious for food and raiment, but that you depend solely on God, and look to Him for all those needs of life which He Himself has promised to all who seek His kingdom. For this reason the first Christians, following the counsel of Christ, sold all that they had and laid the price at the feet of the apostles, that they might distribute them among the poor believers (Acts ii 3, 4). So Bede: "Fear not that you will lack the needful things of life, but rather sell what you possess for alms. This is done worthily when he who lives by the labour of his hands, despises all things, and gives alms."

Provide yourselves bags which wax not old. Wax not old, and from which, therefore, the coin of spiritual alms cannot drop out and be lost, as the money of the world often falls from the old and worn-out purses of the rich. The purses that wax not old are the bosoms of the poor, and more especially the mind and memory of God, in which He keeps as in a purse your alms and good works, that He may return you the most ample rewards for them in the day of judgment. This He Himself explains, adding, a treasure in the heavens that faileth not, where no thief draweth near, neither moth destroyeth. From this Chrysologus rightly concludes, "What have they to do with the earth who possess heaven—what with human affairs who have gained divine ones—unless, perhaps, they find pleasure in lamentations, choose labours, delight in dangers, love the most cruel deaths, and find the evil things that are brought upon them more pleasing than the good ones?"

Ver. 34 . — For where your treasure is, there will your heart be also. This is a conclusion from the former, showing why our Lord said, "Sell that ye have," namely, that you may show that your heart is not in your money but in heaven. If, therefore, you place your treasure gained by alms-giving in heaven, you will show that your heart is fixed in heaven, not on earth—in God, not in gold. For a man's treasure is that which he loves—holds dear—values at a great price, on which he rests his hopes. See Mat 6:20.

Verses 35, 36.— Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord when he will return from the wedding. The Syriac says, "Let your loins be girded and your lamps burning." So the Arabic, Egyptian, Æthiopic and Persian. Christ had said that it pleased the Father to give them the kingdom. Sell therefore what you possess, and give alms, that you may, by this means, purchase this kingdom. He now urges them diligently to prepare for it as being at hand, and girding their loins, and casting aside every care, to enter upon and take possession of it. That is, Be you prepared and furnished with all graces, and good works, and merits, especially almsgiving and contempt of riches, that when Christ our Lord from heaven, and His heavenly marriage and joys, returns to you in death to judge your souls, you may meet Him and be found worthy by Him of heaven, and be brought thither by Him. He alludes to the Eastern custom as among the Hebrews and Syrians, of wearing long robes, which they used to tuck up when travelling or at work, that they might not be in their way. (1Ki 18:46; Tobit 5:5.)

Mystically. We gird our loins when we restrain the luxury of the flesh by abstinence (continentiam), says S, Gregory ( Hom. xiii.), and S. Augustine ( Serm. xxxix. de Verb. Dom.), S. Basil on Isa xv., Bede, and others. Chrysologus ( serm. xxiv.) says, "He commands us to gird our loins by the belt of purity, and to bind our whole body in the zone of virtue, that we may go forth quickly and expeditiously to meet our Lord at His coming."

We may either unite the two verses 35 and 36 into one, with Maldonatus, making them contain one and the same parable, or we may disjoin them like Jansenius so as to make them contain two—one, the lamps burning; the other, the servants expecting their lord from the wedding.

Hence this sentence is differently explained by different persons, for those who gird themselves are divers—workmen, ministers, travellers, messengers, soldiers, porters, eremites, and their girdles are divers. Workmen are girt with the girdle of labour—ministers, of their ministry—travellers and messengers, of the road—soldiers, of warfare, whose is the girdle of hardness—porters, of constancy and patience—eremites, of abstinence, mortification, and penance.

Firstly, Of labourers girding their loins to their work, Theophylact speaks thus: "Be your loins girded;" that is, be ye ready in all ways for the work of your Lord, "and your lamps burning in your hands;"—that is, labour not in the dark and without judgment, but take the light of the word, which will show you what is and what is not to be done—for this world is night." So Euthymius and Titus, meaning, "Be you ready to every good work."

Secondly, Of those who minister to Christ and those who are poor through almsgiving (to which the words immediately preceding apply) some explain it as follows—Gird up your loins, that you may be swift and nimble to minister to Christ and His poor. On this subject there is related a notable vision in the life of John the almsgiver, who was always very ready to give to any one who asked aims of him (chap. xxix.), when a certain noble was slower than usual in giving a loan, he was taught by a vision of a hundred-fold remuneration to be quicker.

Thirdly, Of travellers girding up their loins for a journey. Some explain it thus: Gird up your loins, that you may be expeditious on your journey to heaven, from which the Word has gone before, for a grand way to it remains for you. S. Peter , Epist. 1, chap. I, 13-15, alludes to the exodus (hence called Pasch) of the Israelites. from Egypt into the promised land, which was a figure of the saints passing from earth into heaven. For God thus commanded and directed the Hebrews in the eating of the paschal lamb which was to be sacrificed for their happy journey. "Thus shall ye eat it, with your loins girded, your shoes on your feet and your staff in your hand" (as if girded to begin a journey), "and ye shall eat it in haste: it is the Lord's passover." The same has to be done by Christians in mystery. See what I have said thereon.

Fourthly, Messengers and legates gird their loins that they may be the swifter in performing their office. The angels who are the messengers of God, are therefore painted with their loins girded to show that they are swift and nimble to perform the commandments of God; according to the words, "Who maketh His angels winds, and His ministers a flame of fire." Heb 1:7. Christ therefore says, "0 ye apostles and disciples, gird ye your loins, that you may be my messengers throughout the whole world—proclaiming the faith of the Gospel to Greeks, Romans, Italians, Gauls, Spaniards, Indians, Brazilians, Japanese, Chinese, &c. Behold I send you: Go ye therefore, eagerly, swiftly, and ardently like angels," as Isaiah, "Go ye swift messengers to a nation scattered and peeled " Isa 18:2, and Isa 52:7, which S. Paul cites to the Rom 10:15, "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace."

Fifthly, Soldiers and athletes gird their loins that they may fight with more strength and courage. So do you also, 0 Christians, gird your loins with the girdle of strength and fortitude, that as ministers of Christ you may fight boldly against the devil, the flesh, and the world, and conquer and triumph, as S. Paul to the Ephesians, "Stand therefore, having girded your loins with truth and having put on the breastplate of righteousness." On which I have commented at length. David also: "Thou hast girded me with strength unto the battle," Ps. xviii 39 and Job, "Gird up now thy loins like a man" xxxviii. 3; and Ex. xii. II, "Your loins girded," for they went armed as to take possession of the promised land. Hence Origen ( Hom. ix . in lib. Judic.) thinks that allusion is here made to the army of Gideon who went up girded against the Midianites (Judg. vii.).

Sixthly, The porters, that they may be strong to carry heavy burthens, gird their loins. So, 0 ye faithful, do ye gird your loins with the girdle of patience that you may bear all adverse accidents with nobleness. So Cyril, in the Catena, "Be ye prompt to bear misfortunes."

Seventhly, The continent, that they may overcome the flesh and resist with success all the wicked incitements of lust, gird themselves with the girdle of continence, that is of self-abnegation and mortification, by which they reject all the wicked desires that are continually arising from concupiscence—and refuse them, and mortify them, and cut them off. So Simeon the Stylite. He tortured himself to such a degree by a knotted cord that the head (præfectus) of his monastery undid it, and dismissed him from the monastery, lest the weaker brethren should endeavour to follow his example, and from their failure become a disgrace. We have this from his disciple S. Antony, and from Theodoret, in their lives of him.

And your lamps burning. Christ, commanded us to be ready, with loins girt, for good works, and for our passage to heaven. He now fitly requires our lamps to be burning, for these are needed by night whether for work or for taking a journey. For this, our life is a mystical night, and is full of ignorance, errors, and the darkness of concupiscence; so that we have need of light and lighted lamps, that we travel on in that night and perform our work. He alludes especially to the marriage feast, which was celebrated at night with torches. That is, as in the night-time the servants await their lord on his return from his marriage with lighted torches, and go before him, so do ye watch and await me as I return to you from heaven by death, and go before me with spiritual torches, for you know not the day and hour of your death and the coming of Christ to judgment. If you know this you will be prepared and expect Him every hour, for so the virgins with their lamps lighted await the bridegroom. Mat 25:1 This parable of Luke is mostly the same as that of Matthew.

If it be asked what the lighted lamps signify, Theophylact answers, "Firstly, they signify that we ought to have the light of reason and discretion to distinguish what we ought to do and how we ought to do it; and secondly, we should have faith, burning with love and fervour of spirit, for this will show us what to do and what to avoid, will urge us to lofty acts of virtue and incite us to teach others the way of faith and salvation, and inspire them with the love of God, and not suffer any to live in the darkness of ignorance and sin." So S. Augustine ( serm. xxxix.) on the words of the Lord; and so S. Jerome, or whoever is the author, on Jeremiah i., who says, "that to hold a lamp in the hand is the same as to preach the Gospel."

Mystically. "These things" says Cœlestine, "have their own mysteries. For in the girding of the loins is shown purity: in the staff, pastoral rule; in the lighted lamps, the brightness of good works" ( Epist. ii ad Episc. Gall.) S. Gregory also, in his 13th homily, understands by the shining lamps, good examples. We hold lighted lamps in our hands, he says, when by our good works we show examples of light to our neighbours. Two things are commanded us, to have our loins girded and our lamps lighted, as are innocence and purity of body, and the light of truth in our actions, for purity is of little value without a good life, or a good act without chastity.

S. Augustine again ( Lib. ii . Quæst. Evan.): "Girt loins means abstinence from secular affairs, lighted lamps, the doing of the same thing with a true object and right intention." "The lighted lamps," says S. Maximus, "are prayer, contemplation, and spiritual love." Lastly, Origen ( Hom. 9 on Judges ) thinks that allusion is here made to the torches of the army of Gideon, and that as their sudden discovery terrified the Midianites, so the apostles and martyrs, when their bodies had been shattered and broken by martyrdom, began to shine forth by their miracles, by which the persecutors were put to flight, and thus their doctrine and holiness shone throughout the world. As is clearly explained by Bede in his questions on the book of Judges, and Gregory at length, 30 Moral. chap. xxxii, and following; see Judges vii.

In your hands. These words are not found in the Greek, Syriac, and Arabic; nor in the Greek Fathers, Origen, Clement, Cyril, Chrysostom, S. Basil, Titus; nor in the Latins,  S. Ambrose, Cyprian, Hilary, and Augustine ( Serm. xxxix.) But S. Gregory has them in his 13th Homily, Irenæus ( lib. iv . cap. 72), and S. Jerome, on Eph. xvi. and Jer. i., as also the codices of the Holy Scriptures, corrected at Rome. "In your hands," therefore, means in your possession, that they may shed light on your works. Again, it means, that with their lamps in their hands they should go as His servants to meet Christ their Lord. From these words of Christ has arisen the custom of placing in the hands of the faithful, when in their last agony, lighted and blessed candles of wax, to show that they are going to meet Christ with faith and burning love and to excite them to it. So Amalarius, Rabanus and others who have written on Ecclesiastical Offices.

S. Cyril adds, in his fourth book on Worshipping in Spirit and in Truth, "Having your feet shod;" but no other has it, and therefore  S. Cyril seems to have inadvertently copied it from S. Paul, Eph 6:15.

Ver. 36 . — And be ye yourselves like unto men looking for their lord. This is the third precept of Christ, or rather the third part of the same precept. The first was to have their loins girt, the second to have their lights shining, the third to look for their lord. The first two are referred to this. The meaning is, Be you so prepared and ready as servants who expect their lord by night, that is, watchful, with loins girt and lamps burning. Hence Maldonatus thinks that this parable is one and identical, but consisting of three parts. Jansenius thinks that it is diverse; but it comes to the same thing, for, as I have said, this is another and the third part of the parable to which the other two tend and are directed. "They await their lord" says Toletus, "as those who, thinking themselves strangers, burn with the desire for Christ, and frequently, nay, continually think of Him—have their minds fixed on Him; for His love and hope bear adversity and all kinds of calamities with patience; fear to offend Him as having Him at length come to them, before their eyes; despise without difficulty whatever does not make for His coming; delight in whatever they know to be pleasing to Him; hold temporal things of small account because of their hope of eternal ones."

Symbolically, The above words, "Let your loins be girded and your lamps burning, and be ye yourselves like unto men looking for their lord," teach us (1.) That here we are as strangers journeying on to the heavenly kingdom. (2.) That we ought to outshine all others in virtue. (3.) That we should fix our hopes on the heavens, according to the words of 1 S. Peter ii. 11, 12, and 1 i. 13.

Again, S. Augustine ( serm. 39 de Verbis Domini ), asserts that these are the three subjects on which S. Paul exhorted Felix (Acts xxiv.) "Paul," he says, "taught continence, justice, and eternal life, for in these is contained the sum of the evangelical life." Secondly, in them are shown the three duties of the apostolic life: Firstly; the loins girded show that the Apostles were sent by Christ to preach the gospel through the whole world, and also to contend against all evil spirits, tyrannical rulers, unbelievers, and vices, according to the words of S. Luke, "I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy." Secondly, The burning lamps shew those who ought to illuminate the world by their doctrine and preaching, according to the words, "Ye are the light of the world," Matt. v. 14. Thirdly, "Be like unto men looking for their lord." This signifies those who ought to despise and tread under foot this present world and all things belonging to it, and to lead a heavenly and divine life, that their minds and hearts may be fixed on heaven, as in Phi 3:20, "Our citizenship is in heaven." S. Paul adds the result, the fruit, and the reward: "From whence also we wait for a Saviour the Lord Jesus Christ, who shall fashion anew the body of our humiliation, that it may be conformed to the body of His glory." That is, We despise earthly things, we seek for heavenly ones, because we look with a certain hope for Christ, who shall beautify and make us glorious for ever. So Toletus.

These three things the early Christians always kept rooted in their minds, who as strangers upon earth and citizens of heaven willingly poured out their wealth, their honours, their pleasures, their very present life itself for Christ, because they surely looked for the coming of the Lord Christ after this short life, and for a happy and eternal one to be given to them by Him, which indeed is true wisdom and prudence. We may see this in the Pontiffs, Virgins, Roman Martyrs for three hundred years, from S. Peter to Silvester, all of whom rejoiced in ceaseless persecutions, rejoiced to be spoiled of their goods, to be imprisoned, scourged, slain, burnt, that they might enjoy (possess) Christ in heaven. Eminent amongst others was S. Cecilia, who, when flourishing in youth, beauty, wealth, nobility, of her own will most gladly gave up all things for Christ and even her life itself, in the midst of wondering, pitying, and lamenting friends, and went joyfully and exultingly to the place of martyrdom, saying, "This is not to lose my youth but to change it; this is to give clay and receive in return gold; to give a vile and miserable hovel and receive a palace most spacious, lofty, and magnificent, built of precious stones and gold; to give a perishable thing and receive one that knows no end and is subject to no death:" and soon after, "Our Lord Jesus Christ does not give pound for pound, but what He gives as a simple sum He returns a hundredfold, and adds besides eternal life." Thus is it in her Acts.

The life of a Christian then should be nothing but one looking for the coming of Christ, that He may deliver him from this life, which is so vile and miserable and subject to so many fears and perils, and bring him to His own kingdom in the heavens and to eternal life. And hence the prophets and Paul teach everywhere that the faithful ought to live in such holiness and contempt of the things of this world, as to look eagerly and with avidity to the coming of Christ. So the patriarch Jacob when dying and longing for the coming of Christ, "I have waited for Thy salvation, 0 Lord," Gen 49:18; and Job. "All the days of my appointed time I will wait till my change come," Job 14:14; and the Psalms, "I have waited patiently for the Lord," Psa 40:1, and "Wait on the Lord, be of good courage, and he shall strengthen thine heart, wait, I say, on the Lord," Psa 47:14 (Bib. version). Isa 8:17, "I will wait upon the Lord;" and Isa 25:9, "We have waited for Him, and He will save us. This is the Lord, we have waited for Him, we will be glad and rejoice in His salvation." Jeremiah, Lam 3:24, "The Lord is my portion, therefore will I wait for Him;" Mic 8:7, "I will look unto the Lord, I will wait for the God of my salvation." So Joseph of Arimathæa, despising all fear of the Jews, buried Christ because he was looking, for the kingdom of God," Luk 23:51. S. Paul to the Romans, "The earnest expectation of the creation waiteth for the revealing of the sons of God," Rom 8:19; and Rom 8:23, "Ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for our redemption, to wit, the redemption of our body;" Gal 5:5, "We wait for the hope of righteousness;" Phi 3:20, "We wait for a Saviour;" Tit 2:12-13, "We should live soberly and righteously and godly in this present world, looking for the blessed hope and appearing of the glory of our great God;" 2Peter 3:11, "Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be, in all holy living and godliness, looking for and earnestly desiring the coming of the day of God? " and 2Peter 3:13-14, "But according to His promise we look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for these things, give diligence that ye may be found in peace without spot and blameless in His sight." Climacus ( de gradu ) says, "He is righteous who fears not death; he is holy and perfect who daily expects it." So S. Francis expected the Lord when he recited, as he was dying, the words of the Psalm, "The righteous shall compass me about, for Thou shalt deal righteously with me" (Psa 142:7), and so died. And S. Bernard rejoiced—

Desidero te millies,

Mi jesu quando venies,

Me lætum quando facies?

Me de te quando saties? A thousand fold I long for Thee,

When, Jesu, wilt Thou come to me?

When shall I be, 0 Lord, set free?

And with Thyself full sated be?

Memorable and dreadful is the description of S. Bridget in her Fourth Book of Revelations, chap. vii.: "In Purgatory there is a third and higher place where is no other punishment than the desire of coming to God and of His beatific vision. They are there tormented who, in this life, had not a perfect desire of coming to the presence of God and of enjoying the vision of Him." Bede mentions a like place in Purgatory ( Hist. v. 13), and S. Gregory ( Dialogues iv. 36), and Dionysius the Carthusian in his ( Dialogue de Judicio partic. artic. xxxi.), and Bellarmine ( De Purg. ii. 6). For there is a sort of unworthy idea and undervaluing of the great vision and glory of God because it is not desired by the faithful and the saints with ardour. This is a sign that they did not sufficiently consider His riches and joys and weigh and ponder them as is to be expected.

Live then, 0 Christian, to thy Christ, not to the world; live to the Spirit, not to the flesh—live not to time but to eternity.

When He shall return from the marriage feast. This appears to be an addition to the parable, and not to be applied of necessity to what is signified by it. It may be applied thus. Christ in His Incarnation celebrated His espousals with the Church and all the faithful. When He went up into heaven He there consummated His marriage with the same Church, because by the glory of the beatific vision He is intimately and indivisibly united to all the Blessed through all eternity. When, then, He returns from the heavens to judgment, He appears to return from His heavenly marriage that He may introduce His new bride to it. His marriage then is the highest union and the highest joy that Christ has with the beatified in heaven. So S. Gregory, Bede, Theophylact, Euthymius, Toletus, and others.

That when He cometh and knocketh the they may straightway open unto Him. Christ here shows us that we ought to make our virtues ready in this life, that adorned by them in our death, we may go out with joy and rejoicing to meet Him, for there will be no time then for working, scarcely even for repentance; for the senses will be dulled and the mind oppressed by disease and scarcely able to think of its sins and its salvation. They, then, act with the utmost recklessness who, in this life, indulge in pleasures and say that they will repent on their deathbeds—for their repentance will then be forced and too late, and therefore will seldom be true, sincere, and earnest. "The Lord cometh," says S. Gregory ( Hom, xiii.) "when He hastens to judgment; but He knocks (at the door) when by the ills of disease He designs death to be near, and we open to Him at once if we receive Him with love. Whoever dreads his departure from the body is unwilling to open to the judge, and fears to see Him as his judge whom he knows that he has despised. But he who is secure as to his hope and works, immediately opens, for he receives the judge with joy, and when his death is at hand he grows glad in the glory of his reward."

Ver. 37.— Blessed are those servants, whom the Lord when He cometh shall find watching. That is, with their loins girt and their lamps in their hands and expecting Him as He goes before, for He will give them their due reward, eternal blessedness, that they may enjoy the vision of God and all glory and joy for ever and ever. Hence the following explanation.

Verily, I say unto you, that He shall gird Himself, and make them sit down to meat, and shall come and serve them. Christ renders like for like—to those of His who are girt in heaven, He will gird Himself in heaven—He will serve His own servants. Those who have laboured in His service He will make to rest, and be at ease, and sup, and to those who minister to Him, He Himself, the King of kings and Lord of lords, will minister with wonderful condescension.

Shall come. The attendants and sponsi used to go round the tables to see if any one needed anything, that he might be supplied. The above words, it is plain, are to be taken as parables not in the letter. For in heaven there are no girdles, nor persons girded, nor tables, nor sittings at meat, nor any who come or minister: Christ only intends to say, Firstly, that he who is pre-eminent before all other good masters, and immeasurably greater, will show honour to His faithful servants in heaven, so as to make them, from slaves, become as lords with whom He may share His marriage feast, that is, the happiness and glory of heaven. Secondly, That He will do it with an endless number of dishes, that is, pleasure and delights both of soul and body. Thirdly, He will see that no one wants anything: not necessaries merely, but even luxuries, and whatever he wants and wishes for. Everything wished for, nay, that can possibly be wished for, shall be supplied in superabundance according to the words "I shall be satisfied when I wake up with Thy likeness," Psa 17:15; and "They shall be abundantly satisfied with the fatness of Thy house," Ps. xxxvi 8. Fourthly, That He will give to each according to his merits this delicacy and that, for the words "He shall come" signify that there shall be a supper varied and most abundant according to the merits of each; and (those) "shall serve" (show) that it shall be most honourable, and the words "shall make them sit down," says Toletus, "shows that it shall be eternal."

He shall gird Himself. "God is girded," says Theophylact, "not as giving us the outpouring of all good things, for He moderates them. For who is able to contain all that God is?" This is seen from the seraphim who cover their eyes because of the brightness of the Divine light.

And make them sit down to meat. S. Dionysius the Areopagite, Epistle 9 to Titus, says, "The sitting at meat we consider to be rest from many labours, a life of safety and a divine kind of existence in the light and country of the living, full of all kinds of holy pleasure, with an abundant supply of all kinds of good things by which we are supplied, with Jesus rejoicing over them and placing them at His table and ministering to them and giving them eternal life, fully bestowing upon them and pouring into them all things good."

Symbolically, S. Gregory ( Hom. 13) says, "He will gird Himself, that is, He will prepare for the recompense and make them sit down—or, be refreshed by everlasting rest. For to sit down is to rest in the kingdom. The Lord again says, "They shall sit down with Abraham, Isaac, and Jacob." The Lord will come and minister, for He satiates us with the brightness of His light. "Come" is said of Him when He returns to His kingdom for the Judgment; for the Lord has certainly returned to us since the judgment, because from the form of His Humanity He has raised us to the contemplation of His Divinity, and He comes to lead us to the contemplation of His brightness, when Him whom we see in the judgment in His Humanity, we shall behold, after the judgment, in His Divinity.

Ver. 33 . — And if He shall come in the second watch, and if in the third, and find them so, blessed are those servants. The first watch begins in the evening at the beginning of night, and lasts three hours. The second then begins and lasts till midnight. Then follows the third, which also lasts for three hours; then the fourth, which lasts till the dawn and the rising of the sun. Christ shows by these watches when we ought to watch and be prepared for the coming of the Lord; for the time of our death is uncertain, nor have we one day or even hour of our life of which we can be sure. The first watch is our childhood, the second our youth, the third our grown manhood, the fourth, our old age. So Titus and S. Gregory. "Christ does not," says F. Lucas, "mention so much the fourth and first watches, because He does not often come from the marriage so early or so late. The marriages are generally concluded about the middle of the night when the bride is conducted to the marriage chamber. Meanwhile, it teaches us that we ought always to watch even in advanced age and decrepitude, and that it is not enough to watch only for a time, or in youth, or in manhood, but we must persevere as long as this life lasts, because the hour of our death is uncertain, and also the coming of our Lord, even though He be long waited for." So S. Basil in his homily of not regarding secular affairs: "We ought to be prepared daily to depart from this life and to await the unchanged nod of God, that each, when the Lord comes and knocks, may immediately open to Him. Christ, besides, speaks only of the second and third watch, because sleep in them is deeper and more heavy, to show that He would come when men least expected Him; when they were sunk in profound thoughts and cares, and, as it were, were asleep; so that wise servants should then most especially watch and be prepared, that when they seem to themselves most healthful and prosperous they may look for a sudden and treacherous death."

Toletus gives another reason. "Christ," he says, "does not make mention of the fourth watch because there are very few, who, having put off good works till old age, are then found to be doing them; and He might have made them tardy if He had spoken of the matter." From this S. Gregory concludes ( Hom. 13), exhorting all men to holy lives, and saying, "Our Lord would not reveal the last hour to us, that it might always be looked for, and whilst we are not able to foresee it, that we should without cessation be prepared for it." Because then the hours fly apace, be careful, 0 most dear brethren, to be occupied with the traffic of good works. Hear what wise Solomon said: "Whatsoever thy hand findeth to do, do it with thy might, for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest." Because then we know not the time of our death, and cannot work after it, we ought to seize the time allowed us before its arrival. Thus, by our being always in fear of it will death itself be vanquished.

Ver. 41.— And Peter said, Lord, speakest Thou this parable unto us or even unto all? To all men, especially the faithful, as well to those who are now living as to those who shall live hereafter. Peter doubted of this, because Christ was accustomed to give some doctrines to the Apostles alone, others to all the faithful, and He had here said some things which seemed fitted only to the Apostles and men of perfect lives, as verses 32-37. The rest about watching and waiting for the coming of the Lord seemed to apply to all the faithful.

Ver. 42 . — And the Lord said, Who then is that faithful and wise steward whom his lord shall set over his household to give them their portion of food in due season? Christ replied to Peter that He spoke indeed to all the faithful, but especially to him and the Apostles. For upon them were incumbent greater watching and care, that they might save not only themselves but others of the faithful as well. And Peter was the steward whom Christ set over His household, that is, His Church, as also the other Apostles, according to the words of S. Paul, "Let a man so account of us as of ministers of Christ and stewards of the mysteries of God."

That he may give them their measure of wheat in due season. (The Vulgate has mensuram tritici, on which Cornelius comments). Our, Lord alludes to the custom of the ancients, with whom slavery was common and severe. For servants had in abundance many things that Christians have now need of. They put one of the slaves over the mancipii, to distribute, every month, a measure (hence called demensus) of provisions and corn, wheat perhaps, or barley, if they were of inferior degree, as I have shown on Hos 3:2.

Secondly, wheat (tritici) may refer to time. For it is the duty of a good steward, like Joseph, when it is the season of wheat harvest, to dispense it frugally by measure to each head of a family, that it may not be sold or expended on the poor, and so there be an insufficiency for the household. I have explained the rest on S. Mat 24:45.

Observe the words "steward" and "portion." For a just steward does not give the same measure to all, but to each his own and according to his age, rank, and desert. It is the proper task of a steward to distribute what is appropriate to each. One kind and proportion of food is proper for an infant, and another for a youth, a third, for a full grown man, a fourth, for the aged—one for a man, another for a woman—one for a daughter, another for a servant—one for sons, another for slaves.

From this Christ moraliter, teaches, Bishops, Pastors, Confessors, Preachers, that they ought not to set forth the same food of doctrine to all the faithful, nor (in general) speak of virtues to all only in a general way, but in particular they should instil into them such as are fit and proper to their age and position.  S. Paul, by his own example, taught the praxis of this parable and sentence when he gave one kind of monition and precept to sons, another to fathers, another to servants, Eph 6:1 and following, and when he wrote to Timothy, 1Ti 5:1-4; so to Tit 2:2, and following.

S. Gregory Thaumaturgus, Bishop of New Cæsarea, followed Christ and S. Paul, as Gregory of Nyssa writes in his life: "A mourner would bear from him what would comfort him; youth were corrected and taught moderation—medicine in fitting conversation was offered to the aged, servants were taught to be well affected to their masters, masters to be kind and gentle to those under their rule; the poor were taught to hold grace the only true riches, the possession of which was in the power of every one; he who boasted himself of his wealth was aptly reminded that he was the steward and not the lord of what he had. Profitable words were given to women, suitable ones to children, and befitting ones to fathers." And S. Cyprian, as Pontius the deacon wrote in his life, used to urge maidens to a becoming rule of modesty and a manner of dress which was adapted to sanctity. He taught the lapsed penitence, heretics truth, schismatics unity, the sons of God peace and the law of evangelical prayer. He comforted Christians under the loss of their relatives with the hope of the future. He checked the bitterness of envy by the sweetness of befitting remedies. He incited martyrs by exhortation from the divine discourses. Confessors who were signed with the mark on their foreheads he animated by the incentive of the heavenly host. The same, especially, and before all others,

Lapide: Luk 12:42-59

Ver. 42 . — And the Lord said, Who then is that faithful and wise steward whom his lord shall set over his household to give them their portion of food in due season? Christ replied to Peter that He spoke indeed to all the faithful, but especially to him and the Apostles. For upon them were incumbent greater watching and care, that they might save not only themselves but others of the faithful as well. And Peter was the steward whom Christ set over His household, that is, His Church, as also the other Apostles, according to the words of S. Paul, "Let a man so account of us as of ministers of Christ and stewards of the mysteries of God."

That he may give them their measure of wheat in due season. (The Vulgate has mensuram tritici, on which Cornelius comments). Our, Lord alludes to the custom of the ancients, with whom slavery was common and severe. For servants had in abundance many things that Christians have now need of. They put one of the slaves over the mancipii, to distribute, every month, a measure (hence called demensus) of provisions and corn, wheat perhaps, or barley, if they were of inferior degree, as I have shown on Hos 3:2.

Secondly, wheat (tritici) may refer to time. For it is the duty of a good steward, like Joseph, when it is the season of wheat harvest, to dispense it frugally by measure to each head of a family, that it may not be sold or expended on the poor, and so there be an insufficiency for the household. I have explained the rest on S. Mat 24:45.

Observe the words "steward" and "portion." For a just steward does not give the same measure to all, but to each his own and according to his age, rank, and desert. It is the proper task of a steward to distribute what is appropriate to each. One kind and proportion of food is proper for an infant, and another for a youth, a third, for a full grown man, a fourth, for the aged—one for a man, another for a woman—one for a daughter, another for a servant—one for sons, another for slaves.

From this Christ moraliter, teaches, Bishops, Pastors, Confessors, Preachers, that they ought not to set forth the same food of doctrine to all the faithful, nor (in general) speak of virtues to all only in a general way, but in particular they should instil into them such as are fit and proper to their age and position.  S. Paul, by his own example, taught the praxis of this parable and sentence when he gave one kind of monition and precept to sons, another to fathers, another to servants, Eph 6:1 and following, and when he wrote to Timothy, 1Ti 5:1-4; so to Tit 2:2, and following.

S. Gregory Thaumaturgus, Bishop of New Cæsarea, followed Christ and S. Paul, as Gregory of Nyssa writes in his life: "A mourner would bear from him what would comfort him; youth were corrected and taught moderation—medicine in fitting conversation was offered to the aged, servants were taught to be well affected to their masters, masters to be kind and gentle to those under their rule; the poor were taught to hold grace the only true riches, the possession of which was in the power of every one; he who boasted himself of his wealth was aptly reminded that he was the steward and not the lord of what he had. Profitable words were given to women, suitable ones to children, and befitting ones to fathers." And S. Cyprian, as Pontius the deacon wrote in his life, used to urge maidens to a becoming rule of modesty and a manner of dress which was adapted to sanctity. He taught the lapsed penitence, heretics truth, schismatics unity, the sons of God peace and the law of evangelical prayer. He comforted Christians under the loss of their relatives with the hope of the future. He checked the bitterness of envy by the sweetness of befitting remedies. He incited martyrs by exhortation from the divine discourses. Confessors who were signed with the mark on their foreheads he animated by the incentive of the heavenly host. The same, especially, and before all others, did Pope Gregory, who kept the names of all the poor of Rome and the neighbourhood in a book, and supplied them with whatever they required. He maintained three thousand nuns in town and very many more who lived beyond the city. Hence we may truly say of him, "All the Church shall declare his alms," Ecclus 33. How great a regard he had for souls, and what precepts he gave fitted for the salvation of each, is seen from his homilies and letters, in which he admonishes the Emperor Maurice not to withdraw soldiers from the Religious life; John the Patriarch of Constantinople not to arrogate to himself the haughty title of Universal Bishop; Venantius the Chancellor of Italy, to resume the monastic habit which he had thrown aside; John the Bishop of Ravenna to lay down the Pallium which he had unlawfully assumed. Add to this the rules he gave and the laws he laid down for Augustine, the Apostle of England, for bringing the English to the faith of Christ; the Irish bishops that he taught not to re-baptize those who had been baptized by heretics in the name of the Trinity, and many other things. Search the iv. vol. of his letters and you will wonder that one man, taken up with so much business, and the subject of so many bodily infirmities, could enter upon so many and such important particulars, and lay down for each person directions to fit them for virtue. For prudence consists not in controlling general acts, but in directing each particular one wisely; for the performance of virtues is singular, and requires a singular direction and teaching.

Ver. 46 . — And shall cut him asunder. That is, shall separate him from Himself, and His household, the Church triumphant; from the society of the Blessed and from the Beatitude promised to the faithful servants. See St. Jerome on Matt. xxiv.: "Shall cut him asunder, that is, shall separate him from the Communion of Saints." St. Hilary: "Shall separate him from the good promises;" Origen: "Shall cut him off from the gift of the Holy Spirit and from the society and guardianship of the Angels, for Christ will deprive him of all grace, all virtue, all help, and all hope of salvation."

And appoint his position with the unfaithful. That is, shall punish him with the other servants who were unfaithful to him, although they pretended to be the contrary. Hence Mat 24:51 has "with the hypocrites." These unfaithful are perhaps the unbelieving—they who would not believe in Christ, and of whom it is said, "He that believeth not hath been judged already." S. Joh 3:18.

Ver. 47 . — And that servant which knew his lord's will and made not ready. Did not prepare for the coming of his lord by distributing to his fellow-servants their portions of food in season, but by ill-treating them, and by debauchery, squandered the goods of his master, "he shall be beaten with many stripes."

Ver. 48.— But he that knew not, and did things worthy of stripes shall be beaten with few stripes. That is, with fewer than he who knew his lord's will, according to the measure as well of his ignorance as of his act and fault. There are four degrees of ignorance, the first invincible, which is without blame; the second vincible, but hardly so, which has some fault and is subject to punishment; the third crass, which has more blame; the fourth wilful, which has the most blame and the heaviest punishment. Of this the Psa 36:4 speaks, "He deviseth mischief upon his bed; he setteth himself in a way that is not good, he abhorreth not evil." "This man," says Euthymius, "despised everything; that one was slothful. But contempt is worse than sloth." For the slothful man knew not when he might have known, and, as Titus says, he neglected to learn and despised, and derided contemptuously. Hence it is plain against Jovinian and modern heretics that there are degrees even of mortal sin, and some are worse than others, and will therefore meet with more heavy punishment in hell, but one of a milder the other of a more severe punishment.

And to whomsoever much is given— a greater knowledge that is, and recognition of his master's will—of him shall much be required, by Christ the judge, and in the particular as well as general judgment. For, as S. Gregory ( Hom. 9) says, "When gifts are increased the responsibility is increased also," and to whom they commit much (that is, the care and superintendence of souls), of him will they ask the more. "Many things," says Bede, "are entrusted to him, to whom is committed, with his own salvation, the salvation also of the flock of God. From such will Christ, His assessors the Apostles, and the other judges, require the more, not only their own safety and salvation as far as lies in them, but those also of the faithful committed to them. "In the pastor," says S. Bernard, "is required the care of souls, not the cure (cura requiritur, non curatio). The latter may be impossible from the virulence or pertinacity either of the disease or of the patient." "These things," says Titus "clearly show the judgment of the surgeons and pastors, whilst that of the rest is not less grave and perilous. Let them not therefore show pride because of their degree and office, but discharge their duties and feed their flocks with the greater humility, zeal, and diligence." "Each one, therefore," says S. Gregory, "ought to be the more humble and prompt to serve God, from the office given to him, as he knows himself to be under the greater obligation of giving account."

Again, S. Bernard ( Lib. iv . de Consid.), lays down forcibly, and point by point, to Pope Eugenius III. what, and how much, God requires from Pontiffs, Bishops, and Prelates. "Consider thyself," he says, "as the form of justice, the mirror of holiness—the exemplar of piety—the assertor of the truth, the defender of the faith, the doctor of the Gentiles, the leader of Christians, the friend of the bridegroom, the ordainer of the clergy, the pastor of the people, the governor of the unwise, the refuge of the oppressed, the advocate of the poor, the hope of the wretched, the tutor of the young, the judge of widows, the eyes of the blind, the tongue of the dumb, the staff of the aged, the avenger of crimes, the dread of the wicked, the glory of the good, the rod of the powerful, the hammer of tyrants, the father of kings, the judge of the laws, the dispenser of canonries, the salt of the earth, the light of the world, the priest of the Most High, the Vicar of Christ. Who would not be struck with fear, and tremble, when he heard this, all of which is required of your see?" Thus S. Paul to the Heb. xiii. 17, on which, says S. Chrysostom, "I wonder if any guardian of souls can be saved." Cardinal Bellarmine said the same of Pontiffs. Hence wise and holy men have avoided prelacies, and have only accepted them by compulsion. S. Cyprian, in his Epist. 2, lib. iv., wrote thus of Cornelius the Pontiff. "He did not demand the popedom for himself, nor seize it by force, as others puffed up by their arrogance and pride have done, but quietly and modestly, and like others who have been divinely called to this office, he endured force lest he should be compelled to accept it." In like manner, as far as they could, SS. Gregory, Chrysostom, Ambrose, Basil, Nazianzen, Nicholas, Athanasius, shunned the office of Bishops; and in our own times Pius V., when chosen Pontiff, turned pale and almost fell into a faint. When asked the reason he frankly answered, "When I was a Religious of the Order of Benedict, I had very good hope of my salvation; when I was afterwards made a Bishop I began to have a dread about it: now that I am chosen Pontiff I almost despair of it, for how am I to give account to God for so many thousands of souls as are in this whole city, when I can scarcely answer for my own soul?" So it is in his life. Finally, the Council of Trent declares the burthen of a Bishop's office to be one formidable to the shoulders of angels.

Ver. 49.— I came to came to cast fire on the earth; and what will I, if it is already kindled? The Arabic has, "What will I but that it be kindled?" So the Egyptian, Ethiopic, and Persian. It is uncertain whether Christ said this at the same time as the preceding. For S. Luke joins the words of Christ together, although spoken at different times. It may be connected with the preceding and following thus: Christ after much teaching of the Apostles and faithful, may, at last, have stated the primary duty that He was sent into the world by the Father to fulfil, namely, that He should send fire from heaven on the Apostles, that they, when inflamed by it, might kindle it in the rest of the other faithful; for by this the Apostles would fully and efficaciously perform the work that had been given them by Christ of evangelising the whole world and converting it to Him, and the faithful would exactly carry on the instructions of the Apostles.

Symbolically, S. Ambrose, on Ps. cxix. ( Serm. viii.) says: "God is a light to lighten and a fire to burn up the chaff of men's vices." "He is light," he says, "to shine like a lantern for one who is walking in darkness, so that whoever seeks it in its brightness cannot err. He is fire to consume the straw and chaff of our works, as gold, the more it is refined, is better proved." So Clement of Alexandria in his exhortations to the Gentiles: "The Saviour has many voices and methods of man's salvation. In threatening He admonishes; by prohibitions He converts; with tears He pities; (in songs) He speaks through the cloud; (in songs) by fire He strikes terror. The flame is a mark at once of grace and of fear. If you be obedient it is a light—if disobedient, a consuming fire."

It may be asked—What is this fire? Firstly, Tertullian (Against Marcion, IV. xxix.), Maldonatus, and F. Lucas answer that it is hatred dissensions, tribulations, and persecutions by unbelievers of the faith and of the Apostles, and the faithful of Christ. These, indirectly, and occasionally, Christ and the Apostles raised by preaching the Gospel and the new religion of the crucified Saviour. "Christ," says Tertullian, "will better interpret the quality of this fire, ver. 51, 'Think you that I am come to give peace in the earth? I tell you, Nay, but rather division, for there shall be from henceforth,' &c. Christ means then the fire of destruction when He refuses peace: such as the conflict was, such will the burning be by which Christ will overthrow idolatry and all (manners of) wickedness, and will reduce them to ashes. Hence He would stir up all the nations that were addicted to their own idols against Himself and the Apostles, to extinguish by every means this new instrument of destruction of their ancient superstition. To this applies all that Christ subjoins in explanation of this fire, verses 50-53."

Secondly, and more fitly, S. Cyril in the Catena, and Jansenius think this fire to be the preaching of the Gospel, for Christ directly wished for this, that by its means He might warm the hearts of men by divine fire, as Ps. cxix. 140, "Thy Word is very pure" (Vulgate, ignitum).

Thirdly, and best, S. Ambrose and Origen on this passage, S. Athanasius on the Common Essence of Father and Son, S. Cyril (Book iv. on Leviticus), S. Jerome (Book ii Apol. against Ruffinus), S. Augustine ( Serm. 108 de Tempore ), S. Gregory ( Hom. 30 in Evang.), by "fire" understand the Holy Ghost and His gifts, especially charity, devotion, fervour, zeal, which; say Euthymius and Theophylact, "He kindles in the souls of the faithful." This fire also kindles the lamps of the faithful, according to the words, "Love is strong as death, jealousy is cruel as the grave, the coals thereof are coals of fire which hath a most vehement flame." Song viii. 6. See what has been said thereon. The Church so explains it when on the Saturday after the Pentecost she prays thus in the Mass, "We beseech Thee, 0 Lord, may the Holy Spirit inflame us without fire which our Lord Jesus Christ sent upon earth and earnestly desired might be enkindled."

"By this fire," says S. Ambrose, "was Cleophas incited when he said, "Did not our heart burn within us, while He spake to us in the way, and while He opened to us the Scriptures?" Luk 24:32. Thus this fire of 1ove and ardour embraces that of tribulation which has the first place. For this fire, the Apostles, inflamed with the love of Christ, overcame; and so provoked it, for it pressed upon them, as Christ foretold in the following, Luk 12:49. So said also S. Paul, "Who shall separate us from the love of Christ? . . . I am persuaded that neither death nor life," Rom 8:35-38. By the same fire was Ignatius urged in his Epistle to the Romans: "I wish," he said, "that I may enjoy the beasts that await me, which I pray may be swift for my destruction and my punishment, and may be allured to devour me. I am the wheat of Christ, to be ground by the teeth of beasts, that I may be found the bread of the world." This desire Christ fulfilled when He sent the Holy Spirit upon the Apostles and faithful, in the form of tongues of fire at Pentecost, Act 2:3 Upon which S. Chrysostom says ( Hom. iv.). "This fire has burnt up the sins of the world like fire;" and again, as we may suppose: "As a man on fire (igneus homo) if he falls into the midst of stubble will not be hurt, but will rather exert his strength, so it happens here," that the Apostles as men on fire with the Spirit (homines ignei) should not be hurt by their persecutors, but rather convert them to the faith of Christ and inflame them. See the gifts of fire which I have counted up—enumerated and applied to the Love of God, Lev 9:23, and Acts xxiii. and Act 2:3, and Dionysius on the Ecclesiastical Hierarchy xv., where he shows by many analogies that fire is the most apt symbol and hieroglyphic of God and the angels, and most fitly represents their similitude in imitating Him, according to the words of Deu 4:24: "Thy God is a consuming fire;" and Heb 1:7, "Who maketh His angels spirits and His ministers a flame of fire." With this fire burned Elijah, of whom it is written, "and Elias the prophet stood up as a fire, and his word burnt like a torch," Ecclus 48:1, and therefore he was carried up into heaven in a chariot of fire; and Elisha cried out, "My father, my father, the chariot of Israel and the horsemen thereof." Consumed by this fire the martyrs despised their lives, nay, rather courted the flames, either because they did not feel them, like the three children in the furnace at Babylon, or that they overcame them by their heroic virtue, as did S. Laurence, of whom it is sung, Psa 17:3, "Thou hast visited me in the night (Vulg.) with fire." Hard indeed and bitter was this test of fire, but the love of God conquered the pain; the torments of the Lamb overcame the torment of the fire; the memory of Christ, I mean, who suffered for us still more bitterly. "The fire of love could not be mastered by thy flames, 0 tyrant," said S. Leo in his sermon on S. Laurence. "The fire that burnt outwardly was more sluggish than that which burnt within. Thou ragedst, as a persecutor against the Martyr thou ragedst, and increased his palm whilst thou augmented his punishment;" and S. Augustine on Laurence: "The blessed Laurence was consumed by this fire, but he felt not the heat of the flames, and whilst he burnt with the love of Christ, he regarded not the punishment of the persecutor." So S. Ignatius, writing to the Romans, "Let fire," he says, "the breaking of my limbs by wild beasts, the dismembering of my body, the breaking to pieces of my whole frame, and all the torments of the devil come upon me, so only that I may have enjoyment of Christ." Of the same kind were also the Christians in the time of Tertullian, who (in 50 chap. Apol.) writes thus to the Gentiles: "Although you now call us Sarmentitii because we are burnt at the stake by a heap of faggots (sarmentorum), and Senarii because we are broken on the wheel, yet this is the garment of our victory, this our robe of glory, in this chariot we triumph." Are not these terrestrial seraphim more brave and ardent than the celestial? The latter abound with the fire of love only, the former with that of pain and martyrdom also, for they are living holocausts of God. In our own age, in the same fire, were and are consumed the Japanese, who were burnt to death in a slow fire for many hours, and remained in them unsubdued and unconquered like adamant, to death. Many of them were of our society, standard-bearers as it were of (the) faith; among them was R. P. Camillus Constantius of Italy, who remained for three hours in the fire immovable, nay, even joyful and exulting; (continually) crying out to God with a loud voice, or animating his companions to constancy, or stirring up the people, a thing we have not hitherto read of in the lives of the Martyrs, until the flames seized on his inner organs, and deprived him at once of voice and life, that so he might die a glorious victim of a holocaust to God.

Hail, heroes of illustrious souls, champions of the faith, a spectacle to God, to angels, and to men. Burning with divine fire you resigned, for the faith of Christ, your bodies to the flames, and your souls to God; and from amidst those flames, rejoicing with the voice of swans, you covered yourselves with merits, amazed the tyrants, filled and adorned Japan with Christians, your society with heroic virtues, the world with fame, the Church with glory, the heavens with the laurels of fresh champions. For ever live your glory, your unconquered fortitude, your fire and ardour of heart, by which you will have illuminated and inflamed Japan, as long as the course of ages shall endure.

Thus thinking, S. Eulatia, burning with the desire of martyrdom, proceeded, without the knowledge of her parents, to her conflict, and, as Prudentius tells us in his hymn 3, when she was being consumed by the flames, she sang a hymn "On the Crowns:"—

Ergo tortor, adure,

Divide membra coacta luto

Solvere rem fragilem, facile est,

Non penetrabitur, interior,

Exagitante dolore, animus. Come, thou tormentor, come and burn,

    And cut, and wound, and slay,

Dissever thou these limbs of mine,

    Joined but by feeble clay.

How easy 'tis, so frail a thing,

    Entirely to destroy;

Tormenting pain can never touch

    My inner spirit's joy.

And thus, in the thirteenth year of her age, surrounded by flames,

Virgo, citum cupiens obitum,

Appetit et bibit ore rogum.

For speedy death the Virgin wish'd,

    And with a joyful smile

The bitter cup of death she drank,

    Upon the funeral pile.

The martyr, in the form of a dove, flew up to heaven.

And what will I if it be already kindled? The Arabic has, "What will I but its kindling?"  S. Jerome to Nepotian, "How I long for it to be kindled!" Origen ( Hom. v. on Ezekiel ), "I would it were kindled;" Philaster on the Heresies ( cap. ult.), "How I wish that it were kindled;" that is, as the Syriac reads, "If now at length it were kindled." SS. Hilary on Ps. cxx., Theophylact, Euthymius, and Cyril in the Catena, "I wish nothing but that this fire were at length kindled; if it were, there is nothing else I desire, this is my one only prayer." Both readings amount to the same thing—"I came to cast fire upon the earth, and what will I if it is already kindled?"—that everywhere throughout the world He might kindle the earthly, lukewarm, frigid, nay, rocky, ice-cold, and rigid hearts of men, by His words and example, with the fierce heat of fervour, and turn them into the fire of love. So did our own S. Ignatius, the founder of the Society of Jesus. But to accomplish this there is need of much warmth and zeal. He, therefore, who would inspire others with this fire, must first kindle it strongly in himself.

Ardeat orator qui vult accendere plebem Wouldst thou enkindle others' hearts?

    —then burn,

0 Orator, thyself.

Ver. 50 . — But I have a baptism to be baptized with. The Arabic says, "I have a baptism, and I shall be baptized with it:" That is, By the decree of God and of My own will and determination I owe (debeo) to be baptized.

And how am I straitened till it be accomplished! "This fire of love and zeal of the Holy Spirit, cannot break forth unless the flint of My body be first struck upon the cross, or rather, until I am baptized in the font of My own blood." This is like some fountains into which if we plunged a torch, by the wonderful power of nature, and an antiperistasis, it is lighted. Such, according to Pliny, is the fountain of Dodona (bk. ii. chap. 103). Our brethren of Coimbra, in Meteora (tract. ix. chap. 7), say that there is another in Epirus, and a third in India, the waters of which burn; another, again, which formerly took its name from Jupiter Ammon. This just before the dawn is tepid, at midday it becomes cold, it is warm in the evening, and it boils at midnight. Similar springs are found near Naples, in France, and other places. Our Lord, then, compares His passion to these. This is like a boiling fountain which has aroused, and still arouses, the fire of love in the minds of the faithful. For equally by the merit of the cross and passion of Christ and by His example does this fire burst forth. He calls His death and passion a baptism, because He was clearly sunk and overwhelmed in it, as says the Psalm, "I sink in deep mire where there is no standing, I am come into deep waters, where the floods overflow me," Psa 69:2.

And how am I straitened until it be accomplished? That is, "I am afflicted and tormented by the longing to die for the salvation of men and by My death to kindle this flame." Euthymius: "I am anxious because of its slowness;" and Theophylact: "How am I straitened," that is, how anxious and oppressed am I until it be performed, "for I thirst for death for the good of all men." So S. Ambrose, Bede, and others. The Arabic has, "I am narrowed for its performance." S. Irenæus 1. 18 reads, "I earnestly hasten to it." For the hearts of the anxious are wont to be contracted and as it were compressed by such, whilst those of the joyful are expanded and dilated. De Lyra, therefore, renders it amiss, "I am narrowed," he says, "that is, I am filled with dread, according to the words, 'My soul is sorrowful even unto death.'" This, indeed, was a feeling natural to the soul of Christ, but He quelled and overcame it when He said, "Not as I will, but as Thou wilt."

Morally. Observe how great was the zeal of Christ, how great His love, how deep His thirst for our salvation. For it was this that raised in Him so great a thirst for His Passion, death, and crucifixion, cruel as they were, so that His heart, between their infliction and the waiting for them, was compressed, as between the two stones of a mill, and brought into the greatest straits; or placed, as it were, in a vice and compressed with anguish, lest what He loved should be refused or delayed. Christ then was urged and, as it were, burnt up by the utmost longing to offer Himself up to God as a holocaust on the altar of the cross, that, as far as in Him lay, He might sanctify, save, and bless all men.

This zeal, His thirst, He impressed upon the Apostles and apostolic men, who thirsted for crosses, labours, pains, torments, and martyrdoms, for the glory of God: that they might propagate the gospel of Christ throughout the whole world and save as many as they could. This is the holiness of the Gospel, this is the perfection of virtue, this is the crown of the Apostleship.  S. Andrew's salutations of the cross, and his earnest longing for it, are known. "Hail, precious cross, long desired, and at last ready for my longing soul! Secure and rejoicing I come to thee; do thou with joy accept me, and through Thyself do Thou receive me who by dying for me hast redeemed me."  S. Laurence said to the Emperor Valerian, when he showed to him with threats, flames, wheels, scorpions, wild beasts: "For this table I hunger, I thirst. There is no famished man who desires food, there is no one perishing of thirst who craves for water, as greedily as I court and covet all these torments, that I may repay to Christ my Saviour, pain for pain, death for death." S. Vicentius to Dacian: "No one living has conferred on me greater gifts than thou, who torturest and crucifiest me, for with as many tortures as thou afflictest me with—with so many crowns of martyrdom dost thou adorn me." And to the executioners, "How slow are ye, how slothful!"

S. Agatha to Quintianus, "Why are you so slow? What do you wait for?—scourge, lacerate, burn, cut down, mangle, slay my body, for the more you crucify me, the more good you confer upon me, and the more favour and grace shall I receive from my spouse Jesus Christ." Such were the vows and such the words of SS. Agnes, Lucia, Dorothea, Cœcilia, and other Martyrs.

Ver. 51 . — Think ye that I am come to give peace in the earth? I tell you nay, but rather division. See what I have said Mat 10:34.

Ver. 52 . — For there shall be from henceforth five in one house divided, three against two, and two against three. Five, that is—Father, son, mother, daughter, daughter-in-law, for mother-in-law is the same as mother. So S. Ambrose. And this is plain from what follows. In the same house three unbelievers shall rise against two believers, or two unbelieving against three faithful, or father and son, who do not believe in Christ, shall rise against mother, daughter, and daughter-in-law who, do believe in Him, or the contrary.

Ver. 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. When you see a cloud from the west you say, It will rain. In the same manner Elijah, in the time of the three years' drought, when he heard from his servant that a cloud had arisen in the west, at once foretold that rain would follow, and it did so.

1Ki 18:44. The cause of this is natural; for Judæa has the Mediterranean on the west, from which by the force of the sun many vapours are exhaled, which, when condensed into clouds by the heat of the sun, produce rain, especially when the sun is also in the west; for it is then too weak to disperse these vapours and prevent them from condensing into clouds and dissolving in rain. But the countries that have the sea equally on the west, the south and the north have, equally, from these quarters, clouds as forerunners of winds, as the English, who have the sea on all sides of them. See Mat 16:3. It is necessary to human life, says S. Basil in the Catena, to watch the heavenly bodies, so that their warnings be not examined into beyond measure. It is of consequence to look out for, and guard against storms, and for the traveller to regard the changes of temperature, for the husbandman to consider the position of the sun and moon for his sowing that he may have an abundant harvest; for God has appointed these things for signs and for seasons.

Commentary -- Other

Evidence: Luk 12:5

" People will never set their faces decidedly towards heaven, and live like pilgrims, until they really feel that they are in danger of hell . . .Let us expound and beat out the Ten Commandments, and show the length, and breadth, and depth, and height of their requirements. This is the way of our Lord in the Sermon on the Mount [Matthew 5:30]. We cannot do better than follow His plan. We may depend on it: men will never come to Jesus, and stay with Jesus, and live for Jesus, unless they really know why they are to come, and what is their need. Those whom the Spirit draws to Jesus are those whom the Spirit has convinced of sin. Without thorough conviction of sin, men may seem to come to Jesus and follow Him for a season, but they will soon fall away and return to the world." J. C. Ryle, Holiness

Evidence: Luk 12:8

" Our Lord needs no secret agents! Those who are not willing to confess Christ publicly are not willing to confess Christ. Perhaps acceptance of Christ begins as a very personal and private experience, but it can never stay that way." Guy Rice Doud, Joy in the Journey

Evidence: Luk 12:20

QUESTIONS & OBJECTIONS

" I’ll wait until I am old, then I’ll get right with God."

You may not get the chance. God may just lose patience with you and end your life. Perhaps you don’t think He would do such a thing. Then read Gen 38:7 to see how God killed a man who was wicked. Jesus told of a man who boasted that he had so many goods that he would have to build bigger barns. God called the man a fool and took his life that night.

Those who say they will repent in their own time lack the fear of God. Their understanding of His nature is erroneous. If they caught a glimpse of His holiness, His righteousness, and His consuming justice, they wouldn’t trifle with His mercy. Such arrogance needs to be confronted with the thunders of Mount Sinai. He is not wise who thinks he can outwit his Creator, enjoy a lifetime of sin, and repent at the last minute. Deathbed repentance is very rare. God killed a husband and wife because they told a lie ( Act 5:1-10 ). He lost patience with them. Most people think that God’s patience is eternal. It evidently is not. The Bible says that it is through the fear of the Lord that men depart from sin ( Pro 16:6 ). If they don’t fear God, they will be complacent about their eternal salvation ( Mat 10:28 ).

Evidence: Luk 12:40

Second coming of Jesus : See Luk 21:27 .

Evidence: Luk 12:59

Does God really expect us to be perfect? See Mat 5:48 footnote.

Introduction / Outline

Robertson: Luke (Book Introduction)

THE GOSPEL OF LUKE

By Way of Introduction

There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer’s volume on Luke’s Gospel in the International and Critical Commentary , in the Introduction to Ragg’s volume on Luke’s Gospel in the Westminster Commentaries , in the Introduction to Easton’s Gospel According to St. Luke , Hayes’ Synoptic Gospels and the Book of Acts , Ramsay’s Luke the Physician , Harnack’s Date of the Acts and the Synoptic Gospels , Foakes-Jackson and Kirsopp Lake’s Beginnings of Christianity , Carpenter’s Christianity According to St. Luke , Cadbury’s The Making of Luke-Acts , McLachlan’s St. Luke: The Man and His Work , Robertson’s Luke the Historian in the Light of Research , to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.

The Same Author for Gospel and Acts

The author of Acts refers to the Gospel specifically as " the first treatise," ton prōton logon , (Act_1:1) and both are addressed to Theophilus (Luk_1:3; Act_1:1). He speaks of himself in both books as " me" ( kamoi , Luk_1:3) and I made ( epoiēsamēn , Act_1:1). He refers to himself with others as " we" and " us" as in Act_16:10, the " we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author’s statement. It is quite possible that the formal Introduction to the Gospel (Luk_1:1-4) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: " In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: " They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author’s original plan and purpose."

The Author of Acts a Companion of Paul

The proof of this position belongs to the treatment of Acts, but a word is needed here. The use of " we" and " us" in Act_16:10 and from Act_20:6 to the end of chapter Acts 28 shows it beyond controversy if the same man wrote the " we" sections and the rest of the Acts. This proof Harnack has produced with painstaking detail in his Date of the Acts and the Synoptic Gospels and in his volume The Acts of the Apostles and in his Luke the Physician .

This Companion of Paul A Physician

The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his Medical Language of St. Luke proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his Horae Synopticae have picked out the most pertinent items which will stand. Cadbury in his Style and Literary Method of Luke denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke " the beloved physician" ( ho iatros ho agapētos , Col_4:14), " my beloved physician." Together they worked in the Island of Malta (Act_28:8-10) where many were healed and Luke shared with Paul in the appreciation of the natives who " came and were healed ( etherapeuonto ) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing ( iasato ), while Luke practised his medical art also. Other notes of the physician’s interest will be indicated in the discussion of details like his omitting Mark’s apparent discredit of physicians (Mar_5:26) by a milder and more general statement of a chronic case (Luk_8:43).

This Companion and Author Luke

All the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: " There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."

A Sketch of Luke

His name is not a common one, and is probably a shortened form of Lukios and Lukanos . Some of the manuscripts of the Gospel actually have as the title Kata Lukanon . Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. So this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a " we" passage after Act_11:27 which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul’s converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

The Date of the Gospel

There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in Act_1:1. Unfortunately the precise date of both termini is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the Antiquities of Josephus and so is after a.d. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luk_21:20.), which is interpreted as a prophecy post eventum instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul’s later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about a.d. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in Luk_1:1-4. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between a.d. 59 and 62. The other testimony concerns the date of Mark’s Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark’s Gospel. All the facts that are known admit, even argue for a date by a.d. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before a.d. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as a.d. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his Horae Synopticae , by Sanday and others in Oxford Studies in the Synoptic Problem , by Streeter in his The Four Gospels , by Hayes in his The Synoptic Gospels and the Book of Acts , by Harnack in his Date of the Acts and the Synoptic Gospels , by Stanton in his The Gospels as Historical Documents , and by many others. My own views are given at length in my Studies in Mark’s Gospel and in Luke the Historian in the Light of Research .

The Sources of the Gospel

In his Preface or Prologue (Luk_1:1-4) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark’s Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke’s Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of " many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from " eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, Was Christ Born at Bethlehem? shows the likelihood of Luke’s contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

The Character of the Book

Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian’s method of research, with a physician’s care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John’s Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke’s Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark’s is the Gospel for the Romans and Matthew’s for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul’s Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows ( Intr. to Lit. of the N.T. , p. 281). The Prologue is in literary Koiné and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite Luk_2:1-7 as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . The main feature of this proof appears also in my Luke the Historian in the Light of Research . So many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

JFB: Luke (Book Introduction)

THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a "physician"; and by comparing that verse with Col 4:10-11 --in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by Act 21:27-29, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at Act 16:10) from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom (2Ti 4:11). EUSEBIUS makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; GREGORY NAZIANZEN alone affirming that he died a martyr.

The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Act 1:1). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.

That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as DAVIDSON remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--see Luk 1:26; Luk 4:31; Luk 8:26; Luk 21:37; Luk 22:1; Luk 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.

We have already adverted to the classical style of Greek which this Evangelist writes--just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In DA COSTA'S'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to DA COSTA, we notice here only two examples: In 1Co 11:23, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood" (1Co 11:25; Luk 22:20). Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body" (Mat 26:26; Mar 14:22); whereas Paul says, "Take, eat, this is My body, which is broken for you" (1Co 11:24), and Luke, "This is My body, which is given for you" (Luk 22:19). And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve" (1Co 15:4-5) --coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon" (Luk 24:34).

Other points connected with this Gospel will be adverted to in the Commentary.

JFB: Luke (Outline)

• ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25)
• ANNUNCIATION OF CHRIST. (Luk 1:26-38)
• VISIT OF MARY TO ELISABETH. (Luke 1:39-56)
• BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
• BIRTH OF CHRIST. (Luk 2:1-7)
• ANGELIC ANNUNCIATION TO THE SHEPHERDS--THEIR VISIT TO THE NEWBORN BABE. (Luk 2:8-20)
• PURIFICATION OF THE VIRGIN--PRESENTATION OF THE BABE IN THE TEMPLE-SCENE THERE WITH SIMEON AND ANNA. (Luke 2:22-40)
• FIRST CONSCIOUS VISIT TO JERUSALEM. (Luk 2:41-52)
• PREACHING, BAPTISM, AND IMPRISONMENT OF JOHN. (Luke 3:1-20) Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Luk 3:23) is determined by it [BENGEL]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Luk 1:3). Here, evidently, commences his proper narrative. Also see on Mat 3:1.
• BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (Luk 3:21-22)
• GENEALOGY OF JESUS. (Luke 3:23-38)
• JESUS ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE--REJECTION AT NAZARETH. (Luke 4:14-32)
• DEMONIAC HEALED. (Luk 4:33-37)
• PETER'S MOTHER-IN-LAW AND MANY OTHERS, HEALED. (Luk 4:38-41)
• JESUS SOUGHT OUT AT MORNING PRAYER, AND ENTREATED TO STAY, DECLINES FROM THE URGENCY OF HIS WORK. (Luk 4:42-44)
• MIRACULOUS DRAUGHT OF FISHES--CALL OF PETER, JAMES, AND JOHN. (Luk 5:1-11)
• LEPER HEALED. (Luk 5:12-16)
• PARALYTIC HEALED. (Luk 5:17-26)
• LEVI'S CALL AND FEAST. (Luk 5:27-32)
• PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5)
• WITHERED HAND HEALED. (Luk 6:6-11)
• THE TWELVE APOSTLES CHOSEN--GATHERING MULTITUDES--GLORIOUS HEALING. (Luke 6:12-49)
• CENTURION'S SERVANT HEALED. (Luk 7:1-10)
• WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only). (Luk 7:11-17)
• THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE. (Luke 7:18-35)
• CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50)
• A GALILEAN CIRCUIT, WITH THE TWELVE AND CERTAIN MINISTERING WOMEN. (In Luke only). (Luk 8:1-3)
• PARABLE OF THE SOWER. (Luk 8:4-18)
• JESUS CROSSING THE LAKE, STILLS THE STORM. (Luk 8:22-25)
• JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56)
• MISSION OF THE TWELVE APOSTLES. (Luk 9:1-6)
• HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM. (Luk 9:7-9)
• PETER'S CONFESSION OF CHRIST--OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT. (Luk 9:18-27)
• JESUS TRANSFIGURED. (Luk 9:28-36)
• DEMONIAC AND LUNATIC BOY HEALED--CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. (Luk 9:37-45)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST--JOHN REBUKED FOR EXCLUSIVENESS. (Luk 9:46-48) (See on Mat 18:1-5).
• THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE--THE SAMARITANS REFUSE TO RECEIVE HIM. (Luk 9:51-56)
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. (Luk 9:57-62)
• MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN. (Luke 10:1-24)
• QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Luk 10:25-37)
• MARTHA AND MARY. (Luk 10:38-42)
• THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13)
• BLIND AND DUMB DEMONIAC HEALED--CHARGE OF BEING IN LEAGUE WITH HELL, AND REPLY--DEMAND OF A SIGN, AND REPLY. (Luke 11:14-36)
• DENUNCIATION OF THE PHARISEES. (Luke 11:37-54)
• WARNING AGAINST HYPOCRISY. (Luk 12:1-12)
• COVETOUSNESS--WATCHFULNESS--SUPERIORITY TO EARTHLY TIES. (Luke 12:13-53)
• NOT DISCERNING THE SIGNS OF THE TIME. (Luk 12:54-59)
• THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9)
• WOMAN OF EIGHTEEN YEAR'S INFIRMITY HEALED ON THE SABBATH. (Luk 13:10-17)
• MISCELLANEOUS TEACHINGS. (Luk 13:18-30)
• MESSAGE TO HEROD. (Luk 13:31-35)
• HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24)
• ADDRESS TO GREAT MULTITUDES TRAVELLING WITH HIM. (Luk 14:25-35)
• PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS. (Luke 15:1-32)
• I. THE LOST SHEEP. (Luk 15:3-7) Occurring again (Mat 18:12-14); but there to show how precious one of His sheep is to the Good Shepherd; here, to show that the shepherd, though the sheep stray never so widely, will seek it out, and when he hath found, will rejoice over it.
• II. THE LOST COIN. (Luk 15:8-10)
• III. THE PRODIGAL SON. (Luke 15:11-32)
• PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. (Luke 16:1-31)
• OFFENSES--FAITH--HUMILITY. (Luk 17:1-10) (See Mat 18:6-7).
• TEN LEPERS CLEANSED. (Luk 17:11-19)
• COMING OF THE KINGDOM OF GOD AND OF THE SON OF MAN. (Luke 17:20-37)
• PARABLE OF THE IMPORTUNATE WIDOW. (Luk 18:1-8)
• PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luk 18:9-14)
• LITTLE CHILDREN BROUGHT TO CHRIST. (Luk 18:15-17)
• THE RICH YOUNG RULER AND DISCOURSE THEREON. (Luk 18:18-30)
• FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (Luk 18:31-34)
• BLIND MAN HEALED. (Luk 18:35-43)
• ZACCHEUS THE PUBLICAN. (Luk 19:1-10)
• PARABLE OF THE POUNDS. (Luke 19:11-27)
• SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Luk 19:45-48) As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last.
• THE AUTHORITY OF JESUS QUESTIONED, AND HIS REPLY--PARABLE OF THE WICKED HUSBANDMEN. (Luke 20:1-19)
• ENTANGLING QUESTIONS ABOUT TRIBUTE AND THE RESURRECTION--THE REPLIES. (Luke 20:20-40)
• CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID AND MESSIAH, AND DENOUNCES THE SCRIBES. (Luk 20:41-47)
• THE WIDOW'S TWO MITES. (Luk 21:1-4)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM AND WARNINGS TO PREPARE FOR HIS SECOND COMING, SUGGESTED BY IT--HIS DAYS AND NIGHTS DURING HIS LAST WEEK. (Luke 21:5-38) (See on Mat 24:1-3.)
• CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--COMPACT WITH JUDAS. (Luk 22:1-6) (See on Mat 26:1-5.)
• LAST PASSOVER--INSTITUTION OF THE SUPPER--DISCOURSE AT THE TABLE. (Luke 22:7-38)
• AGONY IN THE GARDEN. (Luk 22:39-46)
• JESUS BEFORE CAIAPHAS--FALL OF PETER. (Luk 22:55-62)
• JESUS BEFORE HEROD. (Luk 23:6-12)
• JESUS AGAIN BEFORE PILATE--DELIVERED UP--LED AWAY TO BE CRUCIFIED. (Luke 23:13-38)
• THE TWO THIEVES. (Luk 23:39-43)
• ANGELIC ANNOUNCEMENT TO THE WOMEN THAT CHRIST IS RISEN--PETER'S VISIT TO THE EMPTY SEPULCHRE. (Luk 24:1-12)
• CHRIST APPEARS TO THE TWO GOING TO EMMAUS. (Luke 24:13-35)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES--HIS ASCENSION. (Luke 24:36-53)

TSK: Luke (Book Introduction)

Luke, to whom this Gospel has been uniformly attributed from the earliest ages of the Christian church, is generally allowed to have been " the beloved physician" mentioned by Paul (Col 4:14); and as he was the companion of that apostle, in all his labours and sufferings, for many years (Act 16:12; Act 20:1-6; Act 27:1, Act 27:2; Act 28:13-16. 2Ti 4:11. Phm 1:24), and wrote " the Acts of the Apostles," which conclude with a brief account of Paul’s imprisonment at Rome, we may be assured that he had the Apostle’s sanction to what he did; and probably this Gospel was written some time before that event, about ad 63 or 64, as is generally supposed. He would appear, from Col 4:10, Col 4:11, and his intimate acquaintance with the Greek language, as well as from his Greek name Λουκας [Strong’s 3065], to have been of Gentile extraction; and according to Eusebius and others, he was a native of Antioch. But, from the Hebraisms occurring in his writings, and especially from his accurate knowledge of the Jewish rites, ceremonies, and custom, it is highly probable that he was a Jewish proselyte, and afterwards converted to Christianity. Though he may not have been, as some have affirmed, one of the seventy disciples, and an eye-witness of our Saviour’s miracles, yet his intercourse with the apostles, and those who were eye-witnesses of the works and ear witnesses of the words of Christ, renders him an unexceptional witness, if considered merely as an historian; and the early and unanimous reception of his Gospel as divinely inspired is sufficient to satisfy every reasonable person.

TSK: Luke 12 (Chapter Introduction)

Overview

Luk 12:1, Christ preaches to his apostles to avoid hypocrisy, and fearfulness in publishing his doctrine; Luk 12:13, warns the people to beware of covetousness, by the parable of the rich man who set up greater barns; Luk 12:22, We must not be over careful of earthly things, Luk 12:31. but seek the kingdom of God; Luk 12:33, give alms; Luk 12:35, be ready at a knock to open to our Lord whensoever he comes; Luk 12:41, Christ’s ministers are to see to their charges, Luk 12:49. and look for persecution; Luk 12:54, The people must take this time of grace; Luk 12:57, because it is a fearful thing to die without reconciliation.

Poole: Luke 12 (Chapter Introduction)

CHAPTER 12

MHCC: Luke (Book Introduction)

This evangelist is generally supposed to have been a physician, and a companion of the apostle Paul. The style of his writings, and his acquaintance with the Jewish rites and usages, sufficiently show that he was a Jew, while his knowledge of the Greek language and his name, speak his Gentile origin. He is first mentioned Act 16:10, Act 16:11, as with Paul at Troas, whence he attended him to Jerusalem, and was with him in his voyage, and in his imprisonment at Rome. This Gospel appears to be designed to supersede many defective and unauthentic narratives in circulation, and to give a genuine and inspired account of the life, miracles, and doctrines of our Lord, learned from those who heard and witnessed his discourses and miracles.

MHCC: Luke 12 (Chapter Introduction)

(Luk 12:1-12) Christ reproves the interpreters of the law.

(Luk 12:13-21) A caution against covetousness The parable of the rich man.

(v. 22-40) Worldly care reproved.

(Luk 12:41-53) Watchfulness enforced.

(Luk 12:54-59) A warning to be reconciled to God.

Matthew Henry: Luke (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Luke

We are now entering into the labours of another evangelist; his name Luke, which some take to be a contraction of Lucilius; born at Antioch, so St. Jerome. Some think that he was the only one of all the penmen of the scripture that was not of the seed of Israel. He was a Jewish proselyte, and, as some conjecture, converted to Christianity by the ministry of St. Paul at Antioch; and after his coming into Macedonia (Act 16:10) he was his constant companion. He had employed himself in the study and practice of physic; hence, Paul calls him Luke the beloved Physician, Col 4:14. Some of the pretended ancients tell you that he was a painter, and drew a picture of the virgin Mary. But Dr. Whitby thinks that there is nothing certain to the contrary, and that therefore it is probable that he was one of the seventy disciples, and a follower of Christ when he was here upon earth; and, if so, he was a native Israelite. I see not what can be objected against this, except some uncertain traditions of the ancients, which we can build nothing upon, and against which may be opposed the testimonies of Origen and Epiphanius, who both say that he was one of the seventy disciples. He is supposed to have written this gospel when he was associated with St. Paul in his travels, and by direction from him: and some think that this is the brother whom Paul speaks of (2Co 8:18), whose praise is in the gospel throughout all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this gospel; and that St. Paul means this when he speaks sometimes of his gospel, as Rom 2:16. But there is no ground at all for this. Dr. Cave observes that his way and manner of writing are accurate and exact, his style polite and elegant, sublime and lofty, yet perspicuous; and that he expresses himself in a vein of purer Greek than is to be found in the other writers of the holy story. Thus he relates divers things more copiously than the other evangelists; and thus he especially treats of those things which relate to the priestly office of Christ. It is uncertain when, or about what time, this gospel was written. Some think that it was written in Achaia, during his travels with Paul, seventeen years (twenty-two years, say others) after Christ's ascension; others, that it was written at Rome, a little before he wrote his history of the Acts of the Apostles (which is a continuation of this), when he was there with Paul, while he was a prisoner, and preaching in his own hired house, with which the history of the Acts concludes; and then Paul saith that only Luke was with him, 2Ti 4:11. When he was under that voluntary confinement with Paul, he had leisure to compile these two histories (and many excellent writings the church has been indebted to a prison for): if so, it was written about twenty-seven years after Christ's ascension, and about the fourth year of Nero. Jerome says, He died when he was eighty-four years of age, and was never married. Some write that he suffered martyrdom; but, if he did, where and when is uncertain. Nor indeed is there much more credit to be given to the Christian traditions concerning the writers of the New Testament than to the Jewish traditions concerning those of the Old Testament.

Matthew Henry: Luke 12 (Chapter Introduction)

In this chapter we have divers excellent discourses of our Saviour's upon various occasions, many of which are to the same purport with what we had in Matthew upon other the like occasions; for we may suppose that our Lord Jesus preached the same doctrines, and pressed the same duties, at several times, in several companies, and that one of the evangelists took them as he delivered them at one time and another at another time; and we need thus to have precept upon precept, line upon line. Here, I. Christ warns his disciples to take heed of hypocrisy, and of cowardice in professing Christianity and preaching the gospel (Luk 12:1-12). II. He gives a caution against covetousness, upon occasion of a covetous motion made to him, and illustrates that caution by a parable of a rich man suddenly cut off by death in the midst of his worldly projects and hopes (Luk 12:13-21). III. He encourages his disciples to cast all their care upon God, and to live easy in a dependence upon his providence, and exhorts them to make religion their main business (Luk 12:22-34). IV. He stirs them up to watchfulness for their Master's coming, from the consideration of the reward of those who are then found faithful, and the punishment of those who are found unfaithful (Luk 12:35-48). V. He bids them expect trouble and persecution (Luk 12:49-53). VI. He warns the people to observe and improve the day of their opportunities and to make their peace with God in time (Luk 12:54-59).

Barclay: Luke (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT LUKE

A Lovely Book And Its Author

The gospel according to St. Luke has been called the loveliest book in the world. When once an American asked him if he could recommend a good life of Christ, Denney answered, "Have you tried the one that Luke wrote?" There is a legend that Luke was a skilled painter; there is even a painting of Mary in a Spanish cathedral to this day which purports to be by him. Certainly he had an eye for vivid things. It would not be far wrong to say that the third gospel is the best life of Christ ever written. Tradition has always believed that Luke was the author and we need have no qualms in accepting that tradition. In the ancient world it was the regular thing to attach books to famous names; no one thought it wrong. But Luke was never one of the famous figures of the early Church. If he had not written the gospel no one would have attached it to his name.

Luke was a gentile; and he has the unique distinction of being the only New Testament writer who was not a Jew. He was a doctor by profession (Col_4:14 ) and maybe that very fact gave him the wide sympathy he possessed. It has been said that a minister sees men at their best; a lawyer sees men at their worst; and a doctor sees men as they are. Luke saw men and loved them all.

The book was written to a man called Theophilus. He is called most excellent Theophilus and the title given him is the normal title for a high official in the Roman government. No doubt Luke wrote it to tell an earnest inquirer more about Jesus; and he succeeded in giving Theophilus a picture which must have thrilled his heart closer to the Jesus of whom he had heard.

The Symbols Of The Gospels

Every one of the four gospels was written from a certain point of view. Very often on stained glass windows the writers of the gospels are pictured; and usually to each there is attached a symbol. The symbols vary but one of the commonest allocations is this.

The emblem of Mark is a man. Mark is the simplest and most straightforward of the gospels. It has been well said that its characteristic is realism. It is the nearest to being a report of Jesusife.

The emblem of Matthew is a lion. Matthew was a Jew writing for Jews and he saw in Jesus the Messiah, the lion of the tribe of Judah, the one whom all the prophets had predicted.

The emblem of John is the eagle. The eagle can fly higher than any other bird. It is said that of all creatures only the eagle can look straight into the sun. John is the theological gospel; its flights of thought are higher than those of any of the others. It is the gospel where the philosopher can find themes to think about for a lifetime and to solve only in eternity.

The symbol of Luke is the calf The calf is the animal for sacrifice; and Luke saw in Jesus the sacrifice for all the world. In Luke above all, the barriers are broken down and Jesus is for Jew and gentile, saint and sinner alike. He is the saviour of the world. Keeping that in mind, let us now set down the characteristics of this gospel.

An HistorianCare

First and foremost, Lukegospel is an exceedingly careful bit of work. His Greek is notably good. The first four verses are well-nigh the best Greek in the New Testament. In them he claims that his work is the product of the most careful research. His opportunities were ample and his sources must have been good. As the trusted companion of Paul he must have known all the great figures of the church, and we may be sure that he had them tell their stories to him. For two years he was Paulcompanion in imprisonment in Caesarea. In those long days he had every opportunity for study and research and he must have used them well.

An example of Lukecare is the way in which he dates the emergence of John the Baptist. He does so by no fewer than six contemporary datings. "In the fifteenth year of the reign of Tiberius Caesar (1), Pontius Pilate being governor of Judaea (2), Herod being tetrarch of Galilee (3), and his brother Philip being tetrarch of the region of Ituraea and Trachonitis (4), and Lysanias tetrarch of Abilene (5) in the high priesthood of Annas and Caiaphas (6), the word of God came to John" (Luk_3:1-2 ). Here is a man who is writing with care and who will be as accurate as it is possible for him to be.

The Gospel For The Gentiles

It is clear that Luke wrote mainly for gentiles. Theophilus was a gentile, as was Luke himself, and there is nothing in the gospel that a gentile could not grasp and understand. (a) As we have seen, Luke begins his dating from the reigning Roman emperor and the current Roman governor. The Roman date comes first. (b) Unlike Matthew, he is not greatly interested in the life of Jesus as the fulfilment of Jewish prophecy. (c) He very seldom quotes the Old Testament at all. (d) He has a habit of giving Hebrew words in their Greek equivalent so that a Greek would understand. Simon the Cananaean becomes Simon the Zealot. (compare Luk_6:15 and Mat_10:4 ). Calvary is called not by its Hebrew name, Golgotha (compare H1538 and H1556), but by its Greek name, Kranion (G2898). Both mean the place of a skull. He never uses the Jewish term Rabbi (H7227) of Jesus but always a Greek word meaning Master. When he is tracing the descent of Jesus, he traces it not to Abraham, the founder of the Jewish race, as Matthew does, but to Adam, the founder of the human race. (compare Mat_1:2 and Luk_3:38 ).

Because of this Luke is the easiest of all the gospels to read. He was writing, not for Jews, but for people very like ourselves.

The Gospel Of Prayer

Lukegospel is specially the gospel of prayer. At all the great moments of his life, Luke shows us Jesus at prayer. He prayed at his baptism (Luk_3:21 ); before his first collision with the Pharisees (Luk_5:16 ); before he chose the Twelve (Luk_6:12 ); before he questioned his disciples as to who they thought he was; before his first prediction of his own death (Luk_9:18 ); at the Transfiguration (Luk_9:29 ); and upon the Cross (Luk_23:46 ). Only Luke tells us that Jesus prayed for Peter in his hour of testing (Luk_22:32 ). Only he tells us the prayer parables of the Friend at Midnight (Luk_11:5-13 ) and the Unjust Judge (Luk_18:1-8 ). To Luke the unclosed door of prayer was one of the most precious in all the world.

The Gospel Of Women

In Palestine the place of women was low. In the Jewish morning prayer a man thanks God that he has not made him "a gentile, a slave or a woman." But Luke gives a very special place to women. The birth narrative is told from Marypoint of view. It is in Luke that we read of Elizabeth, of Anna, of the widow at Nain, of the woman who anointed Jesuseet in the house of Simon the Pharisee. It is Luke who makes vivid the pictures of Martha and Mary and of Mary Magdalene. It is very likely that Luke was a native of Macedonia where women held a more emancipated position than anywhere else; and that may have something to do with it.

The Gospel Of Praise

In Luke the phrase "praising God" occurs oftener than in all the rest of the New Testament put together. This praise reaches its peak in the three great hymns that the church has sung throughout all her generations--the Magnificat (Luk_1:46-55 ); the Benediclus (Luk_1:68-79 ); and the Nunc Dimittis (Luk_2:29-32 ). There is a radiance in Lukegospel which is a lovely thing, as if the sheen of heaven had touched the things of earth.

The Universal Gospel

But the outstanding characteristic of Luke is that it is the universal gospel. All the barriers are down; Jesus Christ is for all men without distinction.

(a) The kingdom of heaven is not shut to the Samaritans (Luk_9:51-56 ). Luke alone tells the parable of the Good Samaritan (Luk_10:30-37 ). The one grateful leper is a Samaritan (Luk_17:11-19 ). John can record a saying that the Jews have no dealings with the Samaritans (Joh_4:9 ). But Luke refuses to shut the door on any man.

(b) Luke shows Jesus speaking with approval of gentiles whom the orthodox Jew would have considered unclean. He shows us Jesus citing the widow of Zarephath and Naaman the Syrian as shining examples (Luk_4:25-27 ). The Roman centurion is praised for the greatness of his faith (Luk_7:9 ). Luke tells us of that great word of Jesus, "Men will come from east and west, and from north and south, and sit at the table in the kingdom of God" (Luk_13:29 ).

(c) Luke is supremely interested in the poor. When Mary brings the offering for her purification it is the offering of the poor (Luk_2:24 ). When Jesus is, as it were, setting out his credentials to the emissaries of John, the climax is, "The poor have good news preached to them" (Luk_7:22 ). He alone tells the parable of the Rich Man and the Poor Man (Luk_16:19-31 ). In Lukeaccount of the Beatitudes the saying of Jesus runs, not, as in Matthew (Mat_5:3 ), "Blessed are the poor in spirit," but simply, "Blessed are you poor" (Luk_6:20 ). Lukegospel has been called "the gospel of the underdog." His heart runs out to everyone for whom life is an unequal struggle.

(d) Above all Luke shows Jesus as the friend of outcasts and sinners. He alone tells of the woman who anointed Jesuseet and bathed them with her tears and wiped them with her hair in the house of Simon the Pharisee (Luk_7:36-50 ); of Zacchaeus, the quisling tax-gatherer (Luk_19:1-10 ); of the Penitent Thief (Luk_23:43 ); and he alone has the immortal story of the prodigal son and the loving father (Luk_15:11-32 ). When Matthew tells how Jesus sent his disciples out to preach, he says that Jesus told them not to go to the Samaritans or the gentiles (Mat_10:5 ); but Luke omits that altogether. All four gospel writers quote from Isa 40 when they give the message of John the Baptist, "Prepare the way of the Lord; make straight in the desert a highway for our God"; but only Luke continues the quotation to its triumphant conclusion, "And all flesh shall see the salvation of God" (Isa_40:3-5 ; Mat_3:3 ; Mar_1:3 ; Joh_1:23 ; Luk_3:4 , Luk_3:6 ). Luke of all the gospel writers sees no limits to the love of God.

The Book Beautiful

As we study this book we must look for these characteristics. Somehow of all the gospel writers one would have liked to meet Luke best of all, for this gentile doctor with the tremendous vision of the infinite sweep of the love of God must have been a lovely soul. Faber wrote the lines,

Therea wideness in Godmercy,

Like the wideness of the sea;

Therea kindness in his justice,

Which is more than liberty.

For the love of God is broader

Than the measures of manmind;

And the heart of the Eternal

Is most wonderfully kind.

Lukegospel is the demonstration that this is true.

Barclay: Luke 12 (Chapter Introduction)

The Creed Of Courage And Of Trust (Luk_12:1-12)

The Place Of Material Possessions In Life (Luk_12:13-34)

Be Prepared (Luk_12:35-48)

The Coming Of The Sword (Luk_12:49-53)

While Yet There Is Time (Luk_12:54-59)

Constable: Luke (Book Introduction)

Introduction

Writer

Several factors indicate that the writer of this Gospel was the same person who wrote the Book of Acts. First, a man named Theophilus was the recipient of both books (Luke 1:3; Acts 1:1). Second, Acts refers to a previous work by the same writer. Third, both books have several common themes some of which do not receive the same emphasis elsewhere in the New Testament. Fourth, there are general structural and stylistic similarities including the use of chiasms and the tendency to focus on specific individuals.

The writer also acquired his knowledge of Jesus' life and ministry from research rather than from eyewitness observations (Luke 1:1-4). Therefore he was not one of the disciples who travelled with Jesus.

The early church identified the writer as Luke. The heretic Marcion is the earliest witness we have to Luke's authorship (c. 135 A.D.). The Muratorian Canon (c. 180 A.D.) mentioned Luke as the writer too. It described him as the physician who accompanied Paul on his journey (cf. Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16; Col. 4:14; Phile. 24; 2 Tim. 4:11). Irenaeus (c. 180-185 A.D.) also believed Luke wrote this Gospel and called him the "inseparable" companion of Paul.¹ Later church fathers referred to Luke as the writer of this Gospel. Luke was evidently a Gentile (cf. Col. 4:10-14).² Church tradition identified Antioch of Syria as Luke's hometown, but this is impossible to validate.

Distinctive Features

The main doctrines of systematic theology that Luke stressed were Christology, soteriology, pneumatology, and eschatology. There is much emphasis on the glory of God, prayer, miracles, the divine plan that Jesus fulfilled, Israel, believing, discipleship, forgiveness, and God's Word.³

Luke stressed Jesus' concern for all people, especially for individuals that society of His day despised such as the poor, women, children, and "sinners." He used the Greek term nomikos, which means "lawyer," rather than the Hebrew term grammateus, meaning "scribe." He emphasized Jesus' practical teachings, such as what He taught about money (cf. chs. 12 and 16).

"In terms of its worldview, its theology, and its practical presentation of principles, this Gospel explains how we can serve God better."⁴

Luke showed interest in purpose, fulfillment, and accomplishment. He documented the joy that resulted from Jesus' saving and healing works. He stressed Jesus' call for people to become His disciples. He portrayed Jesus as dependent on the Holy Spirit and on the Father through prayer. Finally, Luke recorded many examples of Jesus' power.

"Luke's Gospel gives a reader a more comprehensive grasp of the history of the period than the other Gospels. He presented more facts about the earthly life of Jesus than did Matthew, Mark, or John."⁵

This is the longest book in the New Testament. Together with Acts it comprises about 27% of the Greek New Testament.⁶ Luke is the longest book in the New Testament, Matthew is second, and Acts is third, but only slightly shorter than Matthew.

Purposes

The Gospel of Luke is one of the books of the Bible that states the purpose of the writer. Luke said that he wrote to inform Theophilus about the truthfulness of the gospel that he had heard (1:4). In Acts, Luke said he had written previously about the things that Jesus began to do and teach before His ascension (Acts 1:1-2). He then proceeded to record the things Jesus continued to do and teach after His ascension through His apostles in Acts. Presumably Luke wrote both his Gospel and Acts with a larger audience than just Theophilus in view.

The distinctive emphases of the Gospel help us to identify secondary purposes. Luke demonstrated a zeal to convince his readers of the reliability of the facts that he recorded so they would believe in Jesus and become Christians. This concern is also clear in Acts.⁷ Obviously he wrote to preserve the record of events that happened during Jesus' earthly ministry, but few ancient writers wrote simply to narrate a chronicle of events.⁸ They wrote to convince their readers of something, and they used history to do that. Notwithstanding historical accuracy was important to them.⁹ We believe that Luke's Gospel is an accurate continuation of biblical history that God preserved in Scripture. This Gospel constitutes an apologetic for Christianity that would have been of special interest to Greeks because of Luke's selection of material, vocabulary, and style.¹⁰

Original Audience

Evidently Theophilus was a real person.¹¹ His name is Greek and means "friend of God." He appears to have been a fairly recent convert to Christianity from Greek paganism. Consequently it appears that Luke wrote for people such as Theophilus originally. Before his conversion, Theophilus may have been one of the Gentile God-fearers to which Luke referred several times in Acts. The God-fearers were Gentiles who had a certain respect for and who wanted to learn more about the God of the Jews. They came to the Jewish synagogues and listened to the Jewish Scriptures read there. Luke's orientation of his Gospel to the secular world and his references to Judaism also suggest that he wrote his Gospel with these people in mind. His use of the Septuagint version and his interest in the God-fearers suggest this too. The God-fearers had turned from Greek polytheism to Jewish monotheism, but many of them were not familiar with Palestinian geography and culture. Luke clarified these matters for his readers when necessary. The God-fearers were the Gentiles whom Paul found to be the most receptive soil for the gospel seed. Luke himself may have been one of this group, though there is no way to prove or to disprove that possibility.

"[Luke] writes to reassure the Christians of his day that their faith in Jesus is no aberration, but the authentic goal towards which God's ancient dealings with Israel were driving."¹²

By the first century most of the pagan Greeks had stopped believing in the gods and goddesses of their mythology and had abandoned fatalism. Many of them were following Eastern "mystery" religions that competed with Christianity for their allegiance. Both beliefs offered saviors, but the Savior of Christianity was a personal resurrected Lord whereas the savior of the mystery religions was impersonal and ideal. Luke evidently wrote to persuade these people to believe in Jesus and to give them a solid factual basis for their faith.

"That he wrote for an urban church community in the Hellenistic world is fairly certain."¹³

Literary Characteristics

Experts in Greek literary styles acknowledge Luke's style and structure as superb.¹⁴ No one knows Luke's educational background, but clearly he had training in Greek composition as well as medicine and a talent for writing. Luke used many words that the other Gospel writers did not, and many of them show a wide literary background. He also used several medical and theological terms that are unique. Luke's use of Semiticisms shows that he knew the Hebrew Old Testament well. However, his preference for the Septuagint suggests that it was the version his readers used most. Probably Luke was a Gentile who had much exposure to Semitic idioms from Paul and other Jews. He was a skillful enough writer to use chiasms as a major structural device.¹⁵ Chiasms were both Jewish and Greek literary devices that gave unity to a composition or section of text. Acts also contains them. Luke also repeated similar stories with variations (cf. 1:80; 2:40; 2:52). This literary device aids learning while giving additional new insights. He also tended to use a particular term frequently in one or more passages and then rarely or never after that. This makes the term stand out and calls attention to it where it occurs.¹⁶

Date

Practically all scholars believe that Luke wrote his Gospel before he wrote Acts. Many conservative scholars hold that he wrote Acts during Paul's first Roman imprisonment during which the book ends (60-62 A.D.). Luke accompanied Paul during much of that apostle's missionary ministry. At times Luke was not with Paul, but he was ministering as Paul's representative in one or another of the churches that Paul had founded. Evidently Paul was Luke's primary source of information for his Gospel and Acts as Peter was Mark's primary source for the second Gospel. Luke may have written his Gospel during Paul's first imprisonment in Rome along with Acts. However, it seems more likely in view of how Luke introduced these two books that he wrote the Gospel sometime earlier than Acts. Luke had the most time to write this Gospel during Paul's Caesarean imprisonment (57-59 A.D., cf. Acts 24:1-26:32). This seems to me to be the most probable date of writing.¹⁷

Message¹⁸

The first Gospel presented Jesus as the King. The second Gospel presented Him as the Servant. The third Gospel presents Him as the perfect Man. Matthew wrote to Jews about their King. Mark wrote to Romans about a Servant. Luke wrote to Greeks about the ideal Man. The title "Messiah" is most fitting for Jesus in Matthew. The title "Suffering Servant" is most appropriate in Mark. "Son of Man" is the title most characteristic of Luke's presentation of Jesus.

Luke stressed the saving work of Jesus in His Gospel. He presented Jesus as the Savior of mankind. He also proclaimed Jesus' work of providing salvation for mankind. Let us consider first the Savior that Luke presents and then the salvation that the Savior came to provide.

Luke presented Jesus as the Savior in three different relationships. He presented Him as the first-born of a new race. Second, He presented Him as the older brother in a new family. Third, He presented Him as the redeemer of a lost humanity.

Let us consider first Luke's concept of Jesus as the first-born of a new race. Luke's genealogy reveals how the writer wanted the reader to regard Jesus. Matthew traced Jesus' lineage back to David and Abraham in his genealogy to show His right to rule as Israel's Messiah. Luke traced Jesus' ancestry back to Adam. He did this to show Jesus' humanity.

However, Luke went back even farther than that to God. This indicates that Jesus was not just like other humans who descended from Adam. He was, as the Apostle Paul called Him, the "Last Adam." The first Adam that God placed on this earth failed and plunged his race into sin and death. The last Adam that God placed on the earth did not fail but saved His race from sin and brought it new life. The first man begins the Old Testament, but the "Second Man," to use another Pauline title, begins the New Testament. As Adam headed one race, so Jesus heads a new race. Both Adams were real men. Thus both men head real races of mankind. Luke viewed Jesus as succeeding where Adam failed, as atoning for Adam's transgression.

For Jesus to undue the consequences of Adam's fall, He had to be more than just a good man. He had to be a perfect man, a sinless man. Therefore Luke stressed Jesus' sinlessness. He did this primarily in his account of Jesus' birth. Luke stressed the virgin conception of Jesus. The Holy Spirit, not a sinful human, fathered Jesus. God regards the male as responsible in the human family. Husbands are responsible for their wives. Fathers are responsible for their children. God held Adam, not Eve, responsible for his descendants.

Human beings are sinners for three separate reasons. First, we are sinners because we commit acts of sin. However even if we never committed one act of sin we would still be sinners because we, second, inherited a sinful human nature. This nature apparently comes through our fathers (cf. Heb. 7:9-10).¹⁹ Third, we are sinners because God has imputed the guilt of Adam's sin to us because he is the head of the race to which we belong.

Jesus was not a sinner. He did not commit any acts of sin. Second, He did not inherit a sinful nature from His human father because God was His real Father. Third, God did not impute Adam's sin to Jesus because Jesus was the direct descendant of God and therefore the head of a new race. God gave the first Adam life by breathing the breath of life into the body that He had created. Likewise God gave the second Adam life by implanting His divine life into a body that He had created, namely Mary's body.

The doctrine of the virgin birth is extremely important because it establishes the sinlessness of Jesus in two of the three ways whereby people become sinners. If a virgin did not conceive Jesus, then He was a sinner. If Jesus was a sinner, then He cannot be the Savior.

The third way a person becomes a sinner is by committing acts of sin. Luke showed that Jesus did not do this in his account of Jesus' temptations.

In the wilderness Satan subjected Jesus to the strongest temptations that humans face. Satan directed Jesus' three tests at the three areas of human personality that constitute the totality of human existence. These areas are doing (the lust of the flesh), having (the lust of the eyes), and being (the pride of life). These are the same three areas in which Satan attacked Eve.

The first man fell in a garden, an environment conducive to withstanding temptation. The Second Man overcame temptation in a wilderness, an environment conducive to yielding to temptation. Rather than showing at every turn in Jesus' life that He did not sin, Luke showed that in the supreme test of His life Jesus did not sin. However, he continued to note Jesus' conflict with Satan, demons, and sin throughout His life. Luke's record of these encounters also demonstrates Jesus' sinlessness.

At the Transfiguration, God declared His Son acceptable to Him. This meant that He was sinless.

Second, Luke presented Jesus as the older brother in a new family. Since Jesus was the head of a new race we might think that Luke would have presented Jesus as a father. Jesus was the first and therefore the source of all that follow in the race that He established. Nevertheless Luke stressed Jesus' likeness with those in the new race. He is as an elder brother to us who have new life through Him. This is not to deny His deity. In one sense Jesus is completely different from us since He is God. However, Luke stressed the sense in which He is like us, namely in His humanity. He is one of us, fully human.

Luke presented Jesus as a man among men. He of all the Gospel writers wanted his readers to appreciate the fact that Jesus was a real person. There are many small indications of this throughout this Gospel that I have tried to identify in the notes. Luke did this because he was evidently writing to Greeks. Greeks had a background in polytheism and mythology. Because of their cultural background they tended to think of gods as superhumans. They were not real people, but they had the characteristics of people expanded into superhuman proportions. Luke wanted his readers to realize that Jesus was not that type of god. He was fully human, but He was also sinless. He had superhuman powers, but He was not the type of superman that the Greeks imagined.

Jesus was a fellow human being albeit sinless. This is very hard for us to imagine. Therefore Luke put much in his Gospel that helps us understand Jesus, from His birth announcements to His ascension into heaven.

Third, Luke presented Jesus as the redeemer of a lost humanity. Since he was writing to Greeks, Luke did not identify many allusions to the Old Testament or to Jewish life and history. These allusions are in the text, but Luke did not draw attention to them. One of the outstanding concepts in Israelite life that Luke did not identify as such, but which overshadows his portrait of Jesus, is the kinsman redeemer. His presentation of Jesus fits the image of the Jewish kinsman redeemer remarkably.

The kinsman redeemer had to be the next of kin to the person he redeemed. Luke presented Jesus as qualifying as our redeemer in this respect. He was a man as we are. Therefore He could provide redemption for His needy brothers.

The kinsman redeemer also had to accept personal responsibility for those he purposed to save from their miserable estate. Luke presented Jesus as taking personal responsibility for lost sinners. He recorded Jesus saying that He had to go to the Cross. He viewed the salvation of mankind as something that He needed to accomplish because He had made a personal commitment to do so. That commitment began in heaven but continued on earth throughout Jesus' life.

The kinsman redeemer had to overcome those who opposed his brethren. Luke presented Jesus as conflicting with Satan and his hosts. He showed Him interceding for the Father's help for His tempted brethren, Peter in particular. Jesus won the victory over mankind's great enemy for His brethren.

The kinsman redeemer had to create an opportunity for his brother's redemption. Luke presented Jesus as doing this. Luke's distinctive presentation of Jerusalem as Jesus' city of destiny contributes to this theme. Jesus deliberately advanced toward Jerusalem and the Cross because He was creating an opportunity for mankind's redemption.

The kinsman redeemer turned his back on his personal rights and privileges to provide redemption for his brother. Luke presented Jesus doing this as well. Jesus modeled this strongly for His disciples in this Gospel. He also taught the importance of disciples doing this so we can bring salvation to our brothers.

These themes are very strong in Luke. Jesus is the head of an entirely new race of people, the redeemed. He is the elder brother who provides an example for His brethren to follow. He is the Savior who has come "to seek and to save the lost."

We have considered how Luke presents Jesus as the Savior. Now let us turn to what he revealed about salvation. The key verse in the Gospel is 19:10: "The Son of Man is come to seek and to save the lost." We have been looking at the Son of Man. Now let us look as seeking and saving the lost.

Luke reveals that the Son of Man has redeemed mankind. This Gospel is a record of God's redeeming work in Jesus Christ. Jesus' work on the Cross is the climax of this Gospel as it is the climax of all the Gospels and history itself. Jesus was born to die. By His death Jesus purchased mankind's freedom at the cost of His own life. Jesus instituted the Lord's Supper so His disciples would always keep the memory of the significance of His death freshly before them. The Christian mission is to tell the world about this redemption.

Through redemption God regenerates those who are dead in sin. This is the second step in God's plan of seeking and saving the lost. Believers receive new life when they believe on Jesus. Comprehending what this new life involves, learning how to live in view of its reality, and appreciating its great potential are all things that Luke stressed in this Gospel. Jesus' disciples struggled with learning this as we do. Luke recorded many of Jesus' teachings that are helpful in understanding and appreciating regeneration.

Through regeneration God brings believers into relationship with Himself. This is the third step in this great salvation process. Luke helps the reader understand the difference between trusting for salvation and working for rewards. What is our relationship to Jesus as His followers? What are our privileges and our responsibilities? How does prayer enter into our relationship? Luke has more to say to disciples about our relationship to the Father and the Son than any other Gospel evangelist.

Then through relationship with Himself, God prepares believers for life after death as members of a new race. Luke recorded much that is of great help for us as readers here too. What is the next phase of our life with God going to be like? How should we prepare for it? What is ahead in the future? Luke teaches us what it means to be a member of the new redeemed race of humanity.

In addition to the central teaching of this Gospel let me also point out what I believe are the reasons for its abiding appeal. These are two: the personality of Jesus and the presentation of discipleship.

The personality of Jesus as Luke presents Him in this Gospel is very appealing. Possibly three things make Him so.

First, we feel that we can identify with the Jesus of Luke's Gospel. This is probably because Luke presented Him as a real man. It may be harder to identify with a King or with a Suffering Servant to say nothing about God, John's emphasis. Even though He is perfect He is someone with whom we feel a natural kinship because we share humanity together. Jesus faced what we do yet He was pleasing to God. This is very encouraging.

Second, the Jesus of Luke's Gospel is attractive because He is different from us. Even though we are of the same kind, He holds a fascination for us because He was the personification of ideal humanity. He was everything that God intended man to be. It is thrilling to view someone like that since we all fall so far short of what we should be.

Third, this Jesus is attractive because He was so sympathetic. One of the characteristic features of Luke's Gospel is the many references it contains to Jesus' concern for the needy including women, the poor, the sick, and outcasts of society. We read of the social outcasts of Jesus' day flocking to Him and feeling at home in His presence. We see Him welcoming children, and we feel ourselves drawn to Him.

Another reason for the appeal of this book is its presentation of discipleship. It contains some of the most straight talk and challenging demands for followers of Jesus that the New Testament holds. We read Jesus telling us that unless we hate our family members we cannot be His disciples, (14:26). He taught that we have to deny ourselves (14:27). We have to renounce all that we have (14:33). Interestingly these three conditions correspond to the three things that we mentioned earlier that Luke pointed out about Jesus.

Jesus calls us to sever our connections with our old race because we have become members of a new race. Jesus taught that our spiritual relations are really closer than our physical relations. Therefore we should let these old relations go if they interfere with our participation in the affairs of our new race.

Jesus calls us to accept the same responsibility that He accepted since we are now brothers. He denied Himself and took up His cross for us. Now we are brothers so we need to do the same for Him. Brothers sacrifice for each other.

Jesus also calls us to give up everything for Him. Having received the benefits of redemption because of the work of our Kinsman Redeemer who paid a great price for us, we need to pay a great price too. The price He calls us to pay is not to earn redemption. He has given that to us as a gift. It is to express our gratitude to Him for His grace and to advance the mission that He has given us to fulfill. He had a mission from God, and He gave up everything to fulfill it. We, too, have a mission from God, and we need to give up everything to fulfill it.

Finally this Gospel has a two-fold application, to the church and to the world.

To the church Luke says, "Be witnesses" (24:48).

We are to be such in view of the relationship that we now enjoy with the Son of Man. We should be such for three reasons. We have experienced redemption. We enjoy His fellowship. We have a future as members of a new race.

We are to be His witnesses also in view of the lost condition of mankind. Jesus came to seek and to save the lost. Our fellowship with Jesus requires participation in His mission to seek and to save the lost. We can do this for three reasons. He has transformed our lives. He will open people's eyes with His Word. He has empowered us with His Spirit (cf. ch. 24).

To the world Luke says, "You are lost, but the Son of Man has come to seek and to save the lost." A Redeemer has come. A brother is available. A new life is possible. Behold the Man! He understands you. Yet He is different from you. But He will receive you.

Constable: Luke (Outline)

Outline

I. Introduction 1:1-4

II. The birth and childhood of Jesus 1:5-2:52

A. The announcement of John the Baptist's birth 1:5-25

1. The introduction of John's parents 1:5-7

2. The angel's announcement to Zechariah 1:8-23

3. The pregnancy of Elizabeth 1:24-25

B. The announcement of Jesus' birth 1:26-56

1. The introduction of Mary and Joseph 1:26-27

2. The angel's announcement to Mary 1:28-38

3. Mary's visit to Elizabeth 1:39-56

C. The birth and early life of John the Baptist 1:57-80

1. The naming of John 1:57-66

2. Zechariah's song of praise 1:67-79

3. The preparation of John 1:80

D. The birth and early life of Jesus ch. 2

1. The setting of Jesus' birth 2:1-7

2. The announcement to the shepherds 2:8-20

3. Jesus' circumcision 2:21

4. Jesus' presentation in the temple 2:22-38

5. Jesus' development in Nazareth 2:39-40

6. Jesus' visit to the temple as a boy 2:41-50

7. Jesus' continuing growth 2:51-52

III. The preparation for Jesus' ministry 3:1-4:13

A. The ministry of John the Baptist 3:1-20

1. The beginning of John's ministry 3:1-6

2. John's preaching 3:7-18

3. The end of John's ministry 3:19-20

B. The baptism of Jesus 3:21-22

C. The genealogy of Jesus 3:23-38

D. The temptation of Jesus 4:1-13

IV. Jesus' ministry in and around Galilee 4:14-9:50

A. Jesus' teaching ministry and the response to it 4:14-5:11

1. An introduction to Jesus' Galilean ministry 4:14-15

2. Jesus' teaching in Nazareth 4:16-30

3. Jesus' ministry in and around Capernaum 4:31-44

4. The call of Peter, James, and John 5:1-11

B. The beginning of controversy with the Pharisees 5:12-6:11

1. Jesus' cleansing of a leprous Jew 5:12-16

2. Jesus' authority to forgive sins 5:17-26

3. Jesus' attitude toward sinners 5:27-32

4. Jesus' attitude toward fasting 5:33-39

5. Jesus' authority over the Sabbath 6:1-5

6. Jesus' attitude toward the Sabbath 6:6-11

C. Jesus' teaching of His disciples 6:12-49

1. The selection of 12 disciples 6:12-16

2. The assembling of the people 6:17-19

3. The Sermon on the Mount 6:20-49

D. Jesus' compassion for people ch. 7

1. The healing of a centurion's servant 7:1-10

2. The raising of a widow's son 7:11-17

3. The confusion about Jesus' identity 7:18-35

4. The anointing by a sinful woman 7:36-50

E. Jesus' teaching in parables 8:1-21

1. The companions and supporters of Jesus 8:1-3

2. The parable of the soils 8:4-15

3. The parable of the lamp 8:16-18

4. The true family of Jesus 8:19-21

F. Jesus' mighty works 8:22-56

1. The stilling of the storm 8:22-25

2. The deliverance of a demoniac in Gadara 8:26-39

3. The healing of a woman with a hemorrhage and the raising of Jairus' daughter 8:40-56

G. Jesus' preparation of the Twelve 9:1-50

1. The mission of the Twelve to Israel 9:1-6

2. Herod's question about Jesus' identity 9:7-9

3. The feeding of the 5000 9:10-17

4. Peter's confession of faith 9:18-27

5. The Transfiguration 9:28-36

6. The exorcism of an epileptic boy 9:37-43a

7. Jesus' announcement of His betrayal 9:43b-45

8. The pride of the disciples 9:46-50

V. Jesus' ministry on the way to Jerusalem 9:51-19:27

A. The responsibilities and rewards of discipleship 9:51-10:24

1. The importance of toleration 9:51-56

2. The importance of self-denial 9:57-62

3. The importance of participation 10:1-16

4. The joy of participation 10:17-20

5. The joy of comprehension 10:21-24

B. The relationships of disciples 10:25-11:13

1. The relation of disciples to their neighbors 10:25-37

2. The relation of disciples to Jesus 10:38-42

3. The relation of disciples to God the Father 11:1-13

C. The results of popular opposition 11:14-54

1. The Beelzebul controversy 11:14-26

2. The importance of observing God's Word 11:27-28

3. The sign of Jonah 11:29-32

4. The importance of responding to the light 11:33-36

5. The climax of Pharisaic opposition 11:37-54

D. The instruction of the disciples in view of Jesus' rejection 12:1-13:17

1. The importance of fearless confession 12:1-12

2. The importance of the eternal perspective 12:13-21

3. God's provisions for disciples 12:22-34

4. The coming of the Son of 12:35-48

5. The coming crisis 12:49-59

6. A call to repentance 13:1-9

7. A sign of Jesus' ability to affect change 13:10-17

E. Instruction about the kingdom 13:18-14:35

1. Parables of the kingdom 13:18-21

2. Entrance into the kingdom 13:22-30

3. Jesus' postponement of the kingdom 13:31-35

4. Participants in the kingdom 14:1-24

5. The cost of discipleship 14:25-35

F. God's attitude toward sinners ch. 15

1. The setting for Jesus' teaching 15:1-2

2. The parable of the lost sheep 15:3-7

3. The parable of the lost coin 15:8-10

4. The parable of the lost son 15:11-32

G. Jesus' warnings about riches ch. 16

1. Discipleship as stewardship 16:1-13

2. Jesus' rebuke of the Pharisees for their greed 16:14-31

H. Jesus' warning about disciples' actions and attitudes 17:1-19

1. The prevention of sin and the restoration of sinners 17:1-4

2. The disciples' attitude toward their duty 17:5-10

3. The importance of gratitude 17:11-19

I. Jesus' teaching about His return 17:20-18:8

1. A short lesson for the Pharisees 17:20-21

2. A longer explanation for the disciples 17:22-37

3. The parable of the persistent widow 18:1-8

J. The recipients of salvation 18:9-19:27

1. The parable of the Pharisee and the tax collector 18:9-14

2. An illustration of humility 18:15-17

3. The handicap of wealth 18:18-30

4. Jesus' passion announcement and the disciples' lack of perception 18:31-34

5. The healing of a blind man near Jericho 18:35-43

6. Zaccheus' ideal response to Jesus 19:1-10

7. The parable of the minas 19:11-27

VI. Jesus' ministry in Jerusalem 19:28-21:38

A. The Triumphal Entry 19:28-40

B. The beginning of Jesus' ministry in Jerusalem 19:41-48

1. Jesus' sorrow over Jerusalem 19:42-44

2. Jesus' cleansing of the temple 19:45-46

3. A synopsis of Jesus' teaching in the temple 19:47-48

C. Jesus' teachings in the temple 20:1-21:4

1. The controversy over authority 20:1-8

2. The parable of the wicked tenant farmers 20:9-19

3. The question of tribute to Caesar 20:20-26

4. The problem of the resurrection 20:27-40

5. Jesus' question about David's son 20:41-44

6. Jesus' condemnation of the scribes 20:45-47

7. Jesus' commendation of a widow 21:1-4

D. Jesus' teaching about the destruction of the temple 21:5-36

1. The setting and the warning about being misled 21:5-9

2. The need for faithful perseverance 21:10-19

3. The judgment coming on Jerusalem 21:20-24

4. The second coming of the Son of 21:25-28

5. The certainty of these events 21:29-33

6. The concluding exhortation to watchfulness 21:34-36

E. A summary of Jesus' ministry in Jerusalem 21:37-38

VII. Jesus' passion, resurrection, and ascension 22:1-24:53

A. The plot to arrest Jesus 22:1-6

1. The leaders' desire 22:1-2

2. Judas' offer 22:3-6

B. The preparations for the Passover 22:7-13

C. Events in the upper room 22:14-38

1. The Passover meal 22:14-18

2. The institution of the Lord's Supper 22:19-20

3. Jesus' announcement of His betrayal 22:21-23

4. Teaching about the disciples' service 22:24-30

5. Jesus' announcement of Peter's denial 22:31-34

6. The opposition to come 22:35-38

D. The arrest of Jesus 22:39-53

1. Jesus' preparation in Gethsemane 22:39-46

2. Judas' betrayal 22:47-53

E. The trials of Jesus 22:54-23:25

1. Peter's denial of Jesus 22:54-62

2. The mockery of the soldiers 22:63-65

3. Jesus' trial before the Sanhedrin 22:66-71

4. Jesus' first appearance before Pilate 23:1-7

5. Jesus' appearance before Herod 23:8-12

6. Jesus' second appearance before Pilate 23:13-25

F. The crucifixion of Jesus 23:26-49

1. Events on the way to Golgotha 23:26-32

2. Jesus' death 23:33-49

G. The burial of Jesus 23:50-56

H. The resurrection of Jesus 24:1-12

I. The post-resurrection appearances of Jesus 24:13-49

1. The appearance to the disciples walking to Emmaus 24:13-35

2. The appearances to the disciples in Jerusalem 24:36-49

J. The ascension of Jesus 24:50-53

Constable: Luke

Luke

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_____. "The Marriage of Boaz and Ruth." Journal of Biblical Literature 59 (1940):445-54.

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_____. "Fresh Light on St Luke xvi. II. Dives and Lazarus and the preceding Sayings." New Testament Studies, 7 (1960-61):364-80.

_____. Law in the New Testament. London: Darton, Longman & Todd, 1970.

_____. "Law in the New Testament: The Palm Sunday Colt." Novum Testamentum 13 (1971):241-58.

_____. "Law in the New Testament: The Unjust Judge." New Testament Studies 18 (1071-72):178-91.

_____. "Take thy Bond . . . and Write Fifty' (Luke xvi. 6) The nature of the Bond." Journal of New Testament Studies NS23 (1972):438-40.

_____. "You Build the Tombs of the Prophets' [Luke 11:47-51; Matt. 23:29-31]." Studia Evangelica 4 (1968):187-93.

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_____. "Previewing Luke's Project from His Prologue (Luke 1:1-4)." Catholic Biblical Quarterly 43 (1981):205-27.

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Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

St. Luke was a physician, a native of Antioch, the metropolis of Syria, and well skilled in the Greek language, as his writings sufficiently evince. In some ancient manuscripts, he is called Lucius, and Lucanus. Some conjecture that he was at first a Gentile and a pagan, and was converted by the preaching of St. Paul, at Antioch; others, that he was originally a Jew, and one of the seventy-two disciples. Sts. Hippolitus and Epiphanius say, that hearing from our Lord these words, he that eateth not my flesh, and drinketh not my blood, is not worthy of me, he withdrew, and quitted our Saviour, but returned to the faith at the preaching of St. Paul. But to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) We have sent also with him (Titus) the brother, whose praise is in the gospel, through all churches: and again, Luke, the most dear physician, saluteth you: (Colossians iv.) and, only Luke is with me. (2 Timothy iv.) Some are of opinion that as often as St. Paul, in his Epistles, says according to my gospel, he speaks of the Gospel of St. Luke. This evangelist did not learn his gospel from St. Paul only, (who had never been with our Lord in the flesh) but from the other apostles also, as himself informs us in the beginning of his gospel, when he says, according as they have delivered them unto us; who, from the beginning, were eye-witnesses, ( Greek: autoptai ) and ministers of the word. His gospel, therefore, he wrote as he heard it; but the Acts of the Apostles, from his own observations; and both, as some believe, about the same time in which his history of the Acts finishes, towards the year of Christ 63. But the received opinion now is, that St. Luke wrote his gospel in Achaia, in the year 53, ten years previously to his writing of the Acts, purposely to counteract the fabulous relations concerning Jesus Christ, which several persons had endeavoured to palm upon the world. It does not appear, as Calmet observes, that he had ever read the gospels of St. Matthew and St. Mark. ... He chiefly insists in his gospel, upon what relates to Christ's priestly office; hence the ancients gave, of the four symbolical representations, mentioned in Ezechiel, that of the ox, or calf, to St. Luke, as an emblem of sacrifices. He lived 84 years in the state of celibacy, was crucified at Elœa, in Peloponnesus, near Achaia, and was buried in the church of the apostles, at Constantinople, to which city his remains were translated, together with those of St. Andrew and St. Timothy, in the year 357, by order of the emperor Constantius. When this church was repaired, by an order of Justinian, the masons found three wooden chests, in which the bodies of these saints were interred. Baronius mentions, that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, in the year of Christ 586. St. Luke writes purer Greek than any of the other hagiographers; yet many Syriac words, and turns of expressions, occur in both his gospel and Acts of the Apostles; some also that imitate the genius of the Latin tongue. He cites Scripture according to the Septuagint, and not after the Hebrew text. St. Paul, in his Epistles, generally quotes the gospel in a manner the most conformable to St. Luke, as may be seen in the following instances; 1 Corinthians xi. 23. and 24. chap. xv. 5. The Marcionites would only receive the gospel of St. Luke, and from this they retrenched the first two chapters, with regard the birth of Jesus Christ, and only admitted ten of St. Paul's Epistles, as Tertullian and St. Epiphanius have remarked. Marcion embraced the errors of Cerdon: to these he added others, the offspring of his own brain. He began to disseminate his novel opinions at Rome, about the year of Christ 144. He could not bring himself to believe how a spirit, such as the human soul, could be shut up in a body, be subject to ignorance, to weakness, to pain; nor in what manner, or for what end, the great and good Lord, the Creator of spirits, could have thus degraded them. Revelation, which teaches us the fall of the first man, did not appear to the Marcionites, to solve the difficulty, since the first man was composed of a spiritual soul and a terrestrial body; they, moreover, imagined that an all-good, an all-powerful God, ought to have prevented the fall of man. No wonder then, that they refused to adopt the first two chapters of St. Luke, which contain the miraculous births of Jesus and his precursor [John the Baptist]; as also sundry texts of the very scanty portions of holy Scriptures which their party chose to retain. But what does this shew? that tradition, in the first instance, must be admitted, to inform us what is authentic scripture; and, secondly, an infallible Church-authority, to inform us what is the genuine interpretation of the genuine text. Without the assistance of apostolical tradition and Church-authority, could any Seeker (even with the assistance of Brown's Self-interpreting Bible, in 2 vols. 4to.) rest secure, that he properly understood the disputed points of holy writ; that his, and no other interpretation, was the genuine sense of these mysterious words, when he was informed that by far the greater part of learned societies, and learned individuals, gave a widely different interpretation to the same texts. This freedom of expounding Scripture, by unassisted reason and private spirit, was the first germ of the daily increasing spread of sects and heresies; this is the nucleus, which, after enveloping itself like the comet, in much nebulous obscurity, terminates in a fiery tail, of portentous magnitude, the ruinous effects of which can only be prevented by a speedy return to first principles, apostolical tradition, and Church-authority.

====================

Gill: Luke (Book Introduction)

INTRODUCTION TO LUKE

The writer of this Gospel, Luke, has been, by some, thought, as Origen ^a relates, to be the same with Lucius, mentioned in Rom 16:21, but he seems rather to be, and without doubt is, Luke the beloved physician, who was a companion of the Apostle Paul in great part of his travels in the Gentile world: he came with him to Jerusalem, and from thence accompanied him to Rome, and continued with him when in prison, and was with him to the last; see Act 16:10, &c. Col 4:14. Jerom ^b, and others, say, he was a physician of Antioch in Syria; where it may be the Apostle Paul met with him, and might be the happy instrument of his conversion; so that he seems to be, by nation, a Syrian, as Jerom ^c calls him. Grotius thinks his name is Roman, and that it is the contraction of Lucilius. It is not an Hebrew name, but might be in common use in Syria; for though the Jews reckon owqwl, "Lukus", among foreign names, yet say ^d a it was a very illustrious one, and well known to them, as it may well be thought to be if Syriac, the language being spoke by them: and many Jews lived in Syria, and particularly in Antioch. Some say that this Gospel was written by the advice, and assistance, and under the direction of the Apostle Paul, as the Gospel according to Mark was by that of Peter; though the following preface does not seem so well to accord with this. Eusebius says ^e that it was the sense of the ancients, that whenever the Apostle Paul makes mention of his Gospel, he intends this according to Luke. The time of the writing of it is not certain; some say it was written in the fifteenth year after the ascension of our Lord; others in the twenty second; and others in the twenty seventh. It is commonly thought to have been written after the Gospels of Matthew and Mark, according to the order in which it stands; but this is rejected by some learned men, who rather think that Luke wrote first of all: and indeed, there are some things in his preface which look as if there had not, as yet, been any authentic account published, at least which was come to the knowledge of this evangelist. The place where he wrote it is also uncertain. Jerom says ^f, he wrote it in the parts of Achaia, perhaps at Corinth: according to the titles prefixed to the Syriac and Persic versions, he wrote it in Alexandria: the former of these runs thus;

"the Gospel of Luke, the Evangelist, which he spake and published in Greek in Alexandria the great.''

And the latter thus;

"the Gospel of Luke, which he wrote in the Greek tongue in Alexandria of Egypt.''

However, it is agreed on all hands, that it is genuine, and of divine inspiration. Eusebius ^g relates, that it was affirmed by some, that this Gospel, together with those of Matthew and Mark, were brought to the Apostle John, who approved of them, and bore witness to the truth in them.

College: Luke (Book Introduction)

FOREWORD

"Many have undertaken" to write commentaries on the Gospel of Luke, and a large number of these are very good. "It seemed good also to me" to attempt to place in the hands of a popular audience the best of recent scholarship in an easily readable form. My prayer will have been answered if those without specialized training are able to come to a deeper understanding of Luke's message as a result of these efforts.

My debt to those who have written before me will be demonstrated throughout the commentary. I am equally indebted to many who have spent hours reading and making suggestions which have vastly improved my work. To my student assistant, Meg Grandstaff; to my mother, Peggy Black; and to my colleagues, Terry Briley, Brandon Fredenburg, and Gary Holloway, I can only say, "Thank you" and "I owe you one." I must also thank Lipscomb University for the Faculty Summer Grant which gave me the summer of 1996 to work on the book.

My greatest gratitude goes to Margo, Sara, Jessica, and Allison, who have tolerated too many hours taken away from them. They fill all my days with joy, and I must ask with Elizabeth (Luke 1:43), "Why am I so favored" to be their husband and father?

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

This commentary is written for serious students of the New Testament, including Bible class teachers, preachers, college students, and other motivated readers. The reader need not be acquainted with the Greek language or scholarly tools and methodology. The single goal of the present commentary is to place modern readers into the shoes of the first readers of Luke's Gospel. Two questions have been constantly asked: What did Luke want his readers to grasp as he penned each section? And what did he want them to believe and to do after they had read the whole? My assumption is that the Gospel of Luke was written for us but not directly to us. Since it was originally written for a people of a different culture almost two thousand years ago, we must attempt to understand it as they understood it in order to be faithful to Luke's intent.

Luke wrote in order to encourage active faith in Jesus, and he did so through the use of narrative literature. To put it differently, Luke has written to tell his readers what to believe, what reasons there are for believing, and what it means to live as a believer. To make his case he has chosen to tell a story, a literary form with few imperatives and exhortations directly to the reader. Since narratives teach indirectly, the reader must learn to "read between the lines" in order to grasp the message.

I have therefore taken a literary and theological approach in this commentary. I believe that Luke has given many clues regarding his intent and that a proper reading will discover that intent. Put simply, his method is to tell the story of Jesus, highlighting those aspects of the story which his readers need most to hear. He has woven many themes into the plot which begins with the birth and ends with the death and resurrection of Jesus. To understand his message, then, the reader must read the whole, paying close attention to the plot and the characters and to the many repeated themes. Therefore I am more concerned with Luke's message in any given story than I am with the attempt to discover how his source(s) told the story. Similarly, I am more concerned with the reasons for Luke's references to various events than I am with our ability to confirm the historicity of those events.

For each episode or section in Luke's Gospel, we will be concerned first with any terms, customs, institutions, places, and beliefs which might be unfamiliar to the modern reader. We will therefore offer brief introductions to Herod Antipas, first-century eating customs, messianic beliefs, and dozens of other matters with which Luke's readers would already be familiar. Our second and most important concern will be to discover the function of each section in the larger story. Does it further the plot, teach a lesson on what it means to be a disciple, encourage deeper faith, or function in some other way?

A third feature of the present commentary is the attempt to summarize Luke's teaching on a variety of topics. Luke had several areas of special concern, evidenced by his dealing with them again and again. The reader will find in the table of contents a list of one- or two-page treatments of special topics such as women, the poor, the Law, the Holy Spirit, prayer, the kingdom of God, and many others.

A final special interest (to be explained further in the introduction below) is the effort to relate the Gospel of Luke to its companion volume, the book of Acts. The reader gains inspired insight into what Luke thinks about the teachings of Jesus when he or she sees Jesus' disciples in Acts carrying out those teachings. We will regularly look ahead to Acts to understand what Jesus means in the Gospel of Luke.

I am greatly indebted to the fine commentaries on Luke's Gospel by Johnson, Nolland, Stein, and Tiede. These works, which have different purposes and perspectives, have been tremendously helpful in my writing. I have tried to footnote them when appropriate. However, having used them for several years, I am no longer sure whether many ideas are my own or borrowed from them. I recommend these four commentaries to the reader who wants more than I have provided herein. I have directed the reader to Stein's work more than the others, because his will prove easiest to understand for the nonspecialist.

AUTHORSHIP

The Gospel of Luke is anonymous. Like the other three Gospels, it makes no claim regarding authorship. However, from the late second century until the 19th, no one seems to have questioned that Luke the physician wrote Luke and Acts.

The Third Gospel was known as "The Gospel of Luke" by at least the late second century in order to distinguish it from the other three. It is impossible to know just why the early church attributed the book to Luke. Some would argue that he indeed wrote the book, and that his name was therefore associated with it from the beginning. Others argue that early Christians derived its authorship from evidence within the book of Acts (to be discussed below).

Supporting this early tradition are the Muratorian Canon (A.D. 170-180), Irenaeus (late 2nd century), the earliest actual copy of the Gospel (Bodmer Papyrus XIV, 175-225), an ancient Prologue to the Gospel written against the heretic Marcion (late 2nd), Tertullian (207-208), and later Origen (254), Eusebius (303), and Jerome (398). Such is the external evidence for Lukan authorship, and it is quite strong.

The internal evidence is also strong, and it comes from volume two, the book of Acts. There the author uses the first person plural pronoun ("we") in narrating the events in the life of Paul on three occasions (16:10-17; 20:5-15; 21:1-18; 27:1-28:16; often called the "we-passages" of Acts). These sections imply that the author was with Paul in Asia Minor, Macedonia, Judea, on the Mediterranean, and in Rome.

This of course does not point directly to Luke, but it does encourage some detective work on the part of the reader. Who was with Paul during these times? Paul's letters and Acts suggest a number of traveling companions (see the relevant portions of Acts and especially Col 4, Phlm, and 2 Tim 4). When one eliminates those whom the author mentions by name in Acts, and if one assumes that the author of Luke-Acts was a Gentile (see below), Luke emerges as the most likely author, given the strong weight of tradition.

Given strong external and internal evidence for Lukan authorship, one may wonder why much of contemporary scholarship rejects the notion entirely. The answer is based on internal evidence which is said to disallow Lukan authorship. Quite simply, the book of Acts presents a view of Paul the Christian who appears to be quite different from the Paul who wrote the letters, especially Galatians. The book of Acts does not cite or even mention Paul's letters. More significantly, it is argued that the theological portrait of Paul in Acts could not have been painted by a companion of Paul. Luke's portrait is especially problematic with regard to Paul's stance on keeping the Law. We must admit that it is somewhat surprising when Paul, who wrote that, "All who rely on observing the Law are under a curse," (Gal 3:10), consistently upholds the Law in Acts. Most notably, James in Acts 21:24 encourages Paul to help the four men under a vow in order to show that "you yourself are living in obedience to the Law."

At the risk of oversimplifying a very complex discussion, several points should be noted. First, we should admit and not apologize for the fact that Luke and Paul have very different agendas in writing their works. This has necessarily influenced which events they narrate and what they emphasize theologically. Paul is writing for churches in crises and tends to address only those areas where the church in question needs instruction. Luke on the other hand writes in order to show the unity within the early church and therefore stresses that which all churches shared. So Paul in Galatians writes against Judaizers (those who want Gentiles to keep the Law), whereas Luke writes to Gentiles who may not have enough understanding or appreciation of the Jewish heritage of Christianity. The difference may well be one of audience and perspective rather than theological position. One should remember that Paul in his letters does write that his policy is, "To the Jews I became like a Jew," and, "To those under the Law I became like one under the Law" (1 Cor 9). In other words, Luke in Acts may be showing a side of Paul that the letters largely do not show: Paul customarily lived as a Jew, especially around Jews.

Efforts to argue that the Third Gospel demonstrates that its author was a doctor have been abandoned today. Hobart argued that the sheer number of healing stories and the vocabulary demonstrated that Luke was a physician. However, Cadbury later refuted these claims by proving that Luke showed no more "medical" language than other educated writers of his day. Of course, the healing stories and "medical" vocabulary are consistent with authorship by a physician. They simply do not prove it.

While it can never be proven absolutely, I have taken the view that Luke, the companion of Paul, wrote Luke and Acts. This is largely because I accept the "we-sections" at face value. The author intended to represent himself as a companion of Paul, and the best candidate is Luke. However, we still know very little about our author, because the New Testament says little about Luke. What can be known about this author other than that he was a companion of Paul (Acts 16-28), a physician (Col 4:14), and a Gentile (Col 4:11)?

We actually learn more about Luke from his writing than from other sources. First, he was not an eyewitness to the ministry of Jesus (1:1-4). He got his information from "eyewitnesses and ministers of the word." Second, he was a man of some education, as is clearly evidenced by his learned Greek (see esp. 1:1-4) and his ability to imitate the style of the Greek Old Testament. Third, he does appear to have been a Gentile. While this cannot be proven with certainty, his references to "the Jews" probably imply that he was not one of them, especially the reference to "their language" in Acts 1:19. This is, of course, consistent with the statement of Colossians 4:14 (which implies that Luke was a Gentile). Fourth, he was thoroughly conversant with the Scriptures. Although he has been called a Gentile writing to Gentiles, we must not overlook his constant references to every section of the Old Testament (esp. Psalms), his overriding fulfillment theme, and his great concern to show that all of his Jewish characters continue to observe the Law of Moses (even those who become Christians). This Gentile, for example, is the only Gospel writer who tells us of Jesus' circumcision on the eighth day, of Mary's purification on the fortieth day, of the disciples' observance of the Sabbath "according to the commandment" after the death of Jesus (24:1), and of Paul's taking vows (18:18) and participating in the sacrificial system long after becoming a Christian (Acts 21). Perhaps Luke had for some time been a "God-fearer," a Gentile who worshiped God, appreciated Judaism, and attended the synagogue. God-fearers are an important group in Acts who very often become Christians (see 13:16; 16:14; 18:7).

Fortunately, we need not know the author's name to interpret his narrative. In fact, the narrative tells us much more about the author than any theory about the author tells us about the narrative.

DATE

It is fortunate also that the interpreter need not know the date of Luke's writing, because no one knows exactly when it was written. Though some argue that Luke wrote his Gospel long before he wrote Acts, there are many reasons to think the two volumes were written at the same time. If so, the Gospel was written after A.D. 60-62, the date of Paul's imprisonment in Acts 28. Thus the earliest possible date for Luke's Gospel is 62. A few scholars argue that Luke must have written at that time, and that this accounts for the abrupt and frustrating (did Paul live or die?) ending of Acts. Most, however, believe that Luke had other reasons than lack of information for ending Acts as he did. I concur with those who think Luke had simply accomplished his purpose in Acts 28. He wrote to give an account of the spread of the gospel from Jews (only) in Jerusalem to Gentiles (predominantly) in Rome. He did not intend to give a biography of Paul.

Most argue that Luke had to have been written after Mark, because, in their opinions, Luke used Mark's Gospel in writing his own. However, this opinion is not universally accepted; and even if it were, one then has to answer the equally difficult question, When was Mark written? On the other hand, Luke 1:1 does suggest that Luke was probably written relatively late among early Gospels.

Many would argue that the earliest date of writing must be at least A.D. 70 on the basis of likely allusions to the destruction of Jerusalem. Of course, Jesus alludes to the coming destruction of Jerusalem in the first two Gospels as well as in Luke. However, in Luke Jesus says, "When you see Jerusalem surrounded by armies," (21:20) instead of, "When you see 'the abomination that causes desolation' standing where it does not belong," (Mark 13:14). Many believe that this more specific language suggests that Luke was looking back at the destruction and interpreting for his audience the meaning of Jesus' statement. This is likely, but it is far from certain.

The latest possible date for the writing of Luke's Gospel would be the first allusion to it in other literature. But even that is difficult to determine because allusions are notoriously difficult to ascertain. It could be 1 Clement (95-96), Ignatius (110), Polycarp (135), or 2 Clement (clear allusion but uncertain date, anywhere from 120-170).

The evidence tends to point to the period of A.D. 65-85 for the composition of the Gospel of Luke. Some might like to be more exact, but it matters little for the interpretation of Luke's work.

AUDIENCE

As suggested above, the Gospel of Luke appears to be addressed to Gentile Christians. Though Theophilus is the named recipient and was certainly an intended reader, Luke undoubtedly wrote for a much larger audience. Just as modern "letters to the editor" are meant for the larger public, so was Luke's work. Numerous hints within the work point to a larger audience which is predominantly Gentile. The most important are these: (1) He relates his work to a Greco-Roman literary tradition (1:1-4). (2) He dedicates the work to Theophilus, most likely a Gentile. (3) He is profoundly interested in the Gentile mission. (4) He uses Greek and Roman terms when other Gospel writers use Hebrew ("teacher" for "rabbi;" "lawyer" for "scribe;" "Skull" for "Golgotha"). (5) He refers to the Jews in the third person.

Most agree that the original readers were Christian and that Luke-Acts is intended to build up faith rather than help create it. This is perhaps more difficult to prove, but two factors seem to lead in this direction. First, it appears that the named reader, Theophilus, had already heard the story (1:4). Second, there are simply too many matters left unexplained which would have been far too confusing for the non-Christian. Almost every episode assumes that Luke's readers had a basic knowledge about Jesus and that Luke writes to provide certainty and various additional details.

PURPOSE

Luke tells us his purpose in Luke 1:4: he wants Theophilus to have "certainty" regarding the things he has been taught. This statement is at the same time helpful and ambiguous. On the one hand, it suggests that Luke is written with a quasi-apologetic motive. What it does not tell us, on the other hand, is in what area(s) his readers needed certainty. Did they simply need to be assured of the historicity of the events narrated? Or is it possible that they needed certainty regarding their own position before God? Or could it be that they needed certainty that God was behind all of the events they had heard about and witnessed? Might it even mean that they needed certainty about the proper response to the gospel message?

Luke's purpose has been called apologetic (to defend Christianity to Rome, or, in another sense, to defend God's actions), evangelistic (to engender faith among non-Christians), anti-heretical (to combat Gnosticism), and didactic (to teach Christians what to believe and how to act), to name only the most commonly suggested. In light of the many credible suggestions offered by scholars, we should be very careful about settling upon one purpose. The question of Luke's purpose must be answered by looking not only at Luke's Gospel but also at the Acts of the Apostles, and it can only be answered with reference to the themes which keep recurring throughout both volumes.

Perhaps it is best to suggest that Luke-Acts was written primarily for Gentiles who needed "assurance" in a number of areas, both historical and theological. Perhaps they did need the account of a careful and educated historian to give them confidence that events they heard about had actually occurred. There also may have been some among them who had not yet decided to become Christians. Most likely those who were Christians needed Luke to explain how God had kept his promises to the Jews in light of the fact that there seemed to be fewer and fewer Jews among those being converted. Probably these same Gentile Christians simply needed to understand better their own place in God's plan. And surely these readers, whoever they were, needed to be reminded that being Christian meant sharing possessions, undergoing persecution, welcoming the outcast, serving one another, and generally walking as Jesus walked.

LUKE AND ACTS

Eighteen hundred fifty years ago it was apparent that Luke's first volume was very much like the works of Matthew and Mark. At that time the Gospel was placed beside its peers in the New Testament. John, assumed to be the last Gospel written, was placed between Luke and Acts, and the two works by Luke have been separated ever since. While everyone acknowledges that one author wrote both, few have truly noted the import of that fact. Luke wrote not two independent documents, but a two-volume story, as he well explains.

When Luke is read along with Acts, Acts reads quite differently. No longer do we have the self-contained story of the spread of the Gospel from Jerusalem Jews to Roman Gentiles. We have nothing less than the story of Jesus, from his ministry in Galilee to his death and resurrection in Jerusalem to his continuing ministry in the Mediterranean world.

In the tradition of the Restoration Movement it has long been argued that the book of Acts provides a pattern for the later church. My thesis is that there is indeed an intended pattern in Acts, but the pattern is not rooted primarily in the practice of the early church. The pattern is that established by Jesus. Quite simply, the early church does what Jesus did and what Jesus commanded it to do. In fact, Luke insists that it is still Jesus who is carrying out his ministry through the church. In Acts 1:1 when Luke writes of the former book in which he "wrote about all that Jesus began to do and to teach," what he implies is that Acts will narrate what Jesus continues to do and to teach.

This is especially clear in certain passages: it is Jesus himself who calls Paul on the road to Damascus in Acts 9. Later in that chapter Peter says, "Aeneas, Jesus Christ heals you." In Acts 16:7 Paul and his companions attempt to enter Bithynia, "but the Spirit of Jesus would not allow them." And in 18:9 Jesus himself speaks to Paul, encouraging him to have no fear. It should also be noted that Jesus had already said in Luke 21:15, "I will give you words and a wisdom that none of your opponents will be able to withstand." It is clear, of course, that in Acts Jesus is at the right hand of God, but he is active and very much in control as he directs the new movement through his Spirit. Jesus is so bound up with his church that he can tell Paul in 9:5, "I am Jesus whom you are persecuting."

Consider the following parallels or "patterns" in the ministry of Jesus and that of the early church:

(1) Luke shows Jesus praying at nearly every major event (baptism, choosing disciples, confession, transfiguration, Gethsemane, and on the cross). The early church does the same (waiting before Pentecost, choosing Matthias, Peter before going to Cornelius, sending Paul, healing, and many others).

(2) In Luke Jesus is empowered when the Holy Spirit descends upon him at his baptism. Only then does he begin his ministry of preaching and healing (3:22; see 1:35; 4:1). In Acts the apostles are told to wait until they are baptized with the Holy Spirit (1:5, 8). After the Spirit descends upon them (2:4), they also do signs and wonders and preach, just as did Jesus. All the major characters in Acts, like Jesus, are said to be filled with the Holy Spirit (Peter - 4:8; Stephen - 6:5; Paul - 13:9, and dozens of other references to the guidance of the Spirit).

(3) In Luke Jesus performs various miracles as part of his ministry. The church leaders in Acts not only perform miracles - they perform miracles which are remarkably similar to those of Jesus. For example, just as Jesus heals the mother-in-law of Peter who had a fever (Luke 4:38), Paul heals the father of Publius, who also had a fever (Acts 28:8). Just as Jesus casts out unclean spirits (Luke 4:36; 6:18, etc.), so do Peter (Acts 5:16), Philip (8:7), and Paul (16:18; 19:13). Jesus heals the lame (Luke 7:22), as do Peter and John (Acts 3:2), Philip (8:7), and Paul (14:8-10).

(4) The message of Jesus and that of the leaders in Acts is the same, emphasizing the kingdom of God (30 times in Luke; see Acts 1:3; 8:12; 14:22; 19:8; 20:25; 28:23), repentance, and forgiveness of sins. Jesus and the apostles on occasion even use the same Old Testament texts, such as Psalm 110 (Luke 20:42; Acts 2:34).

(5) Jesus suffers at the hands of his own people and the Gentiles, and so do the disciples. Of course, Jesus predicted that they would (12:11-12; 21:12-14). Jesus teaches in the synagogue at Nazareth and is rejected and almost killed. The same will happen on numerous occasions in Acts, as Paul enters synagogue after synagogue, only to be eventually rejected. Suffering is especially the lot of Paul, whose story Luke parallels in detail with that of Jesus. The journeys to Jerusalem and treatment there of both Jesus and Paul occupy the large final sections of Luke and Acts. In 18:32 Jesus announces that he "will be delivered to the Gentiles." In Acts 21:11, speaking of Paul the prophet Agabus predicts that the Jews will "deliver him into the hands of the Gentiles." Of Jesus, Luke later records that the people "all cried out together, 'Away with this man,'" and of Paul Luke writes, "for the mob of the people followed, crying, 'Away with him!'" Both Jesus and Paul face Jewish accusers, including the High Priest; both appear before Herodian princes as well as Roman procurators; and both are said to be innocent by the Roman leaders.

The Jesus/Stephen parallels are even more obvious. Both are full of the Holy Spirit; both are recipients of wisdom, grace and power; both do signs and wonders; both are led to the council, the eyes of whose members are fixed on them; both are cast outside the city; both pray that God will forgive their accusers; both commit their spirits to God; both are killed; and both are buried by devout persons.

(6) There are also many examples of the apostles obeying the directives of Jesus (Luke 6:22-23: "rejoice [when people persecute you] in that day and leap for joy"- see Acts 5:41; Luke 9:5: "shake the dust off your feet . . . as a testimony against them"- see Acts 13:51; 18:6). In fact, the entire plan of Acts was commanded by the risen Jesus in Acts 1:8, where he says, "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

One of the most important areas in which the church in Acts carries out the teaching of Jesus is that related to wealth and poverty. In Luke as in no other Gospel Jesus encourages the sharing of possessions and condemns the greedy and selfish. Many of these stories and sayings appear only in Luke: Zacchaeus; the rich man and Lazarus; "blessed are you poor;" the parables about inviting the poor, lame, maimed, and blind; the dishonest steward; and the command to all of the disciples, "sell your possessions and give alms." It is not surprising, then, that Acts contains many examples, both positive and negative, of the use of possessions in the early church: the selling of possessions for the needy in chapters 2 and 4; the generosity of Barnabas, Dorcas, Paul, and the Antioch church; and the negative examples of Ananias and Sapphira, Simon the Sorcerer, Felix, and Judas (who bought a field with his money (1:18), over against Barnabas, who sold a field in Acts 4:36).

Having argued this case, it would be a mistake to suggest that Luke had no notion of the church of his day being like the church which he writes about - he surely did. But the goal is not to replicate the church of the earliest decades; it is rather to be like Jesus, and the picture of a church that looked like Jesus could only further that goal. The intent may be very much like that of Paul, who tells the churches, "Imitate me as I imitate Christ." Paul knows the advantage of giving his readers an example which is easily grasped and will lead them toward the goal. Yet he also knows quite well that he has not yet reached the goal (Phil 3:12-13), and he never makes the imitation of himself the primary goal. Luke seems to have the same intent in Acts: the early church is well worthy of imitation, insofar as its members imitate Christ.

This commentary will be written from this perspective. The best commentary on Acts is the Gospel of Luke. And conversely, Luke has made clear what Jesus' statements mean in a later generation. Therefore, to read Acts is to read an inspired commentary on the Gospel of Luke. We will refer to Luke's two-volume work as "Luke-Acts."

HISTORY AND THEOLOGY

Luke has been accused often of being careless as a historian, at least by modern standards. His treatment of the census under Quirinius (Luke 2), the rebellion under Theudas (Acts 5), and several other matters have led many to argue that Luke is a better theologian than historian. While the present commentary cannot look in detail at these matters (there will be brief comments in the appropriate sections), one should keep in mind several things. First, there are many matters about which we will never have enough information to make a final judgment. However, the silence of extrabiblical sources should never be taken as proof that an event never occurred. Secondly, each passage must be evaluated independently. The number of cases in which Luke is clearly out of step with other ancient sources is very small, and those sources always had their own agenda, just as did Luke. Thirdly, most would concede that Luke proves to be accurate when there is sufficient evidence with which to compare his writing. Luke has obviously gone to great lengths in order to have accurate information on John the Baptist and on rulers in Judea and Galilee. Considering the large number of events and people in his narrative, the surprising thing is that there are not more alleged historical inaccuracies. There can be little doubt that Luke went to much trouble to ensure accuracy. Luke is both historian and theologian.

SOURCES

Luke got his information from various sources, as he tells us in 1:1-4. However, we do not know for certain the identity of any of these. Most scholars think that Luke (and Matthew) are somehow dependent on the Gospel of Mark. I have made no such assumption in this commentary. While there is undoubtedly some advantage in knowing any writer's sources, there is no final proof for any theory regarding the relationships between the Gospels. I have, however, made two assumptions about Luke's Gospel. First, I believe it to be inspired and thus completely reliable. Second, I believe that Luke had a great deal of information about Jesus from which to choose and that we gain a great deal by simply comparing what Luke wrote to what other Gospel writers wrote. In other words, Luke has selected and adapted his material, and while we do not have access to all the information he had at his disposal, we will learn a great deal through a comparative reading.

THEMES

There may be no clearer insight into Luke's purpose than that gained by examining those themes which recur with some frequency in Luke-Acts. Narrative writers express what their readers need most by returning to a point again and again. When looked at from this perspective, Luke has many concerns. It is clear that he has much to tell his readers, and there can be no more effective way for them to hear it than from the lips of Jesus. The following list is far from exhaustive, but it at least will steer the reader into some of those areas which apparently were close to Luke's heart. The following topics receive special attention in the commentary at the place where Luke first mentions them (see p. 11 for page numbers). They are listed here in order to give the reader a preview of some of Luke's major themes and in order to show the reader where to look in the commentary for more information.

Anti-Semitism Parables Baptism Pharisees Destruction of Jerusalem Poor and Rich and End of Time Prayer Forgiveness and Grace Prophet Theme Fulfillment of Scripture Repentance Holy Spirit Sadducees Kingdom of God Samaritans Law Son of Man Messiah Table Fellowship Miracles and Sign-Seeking Tax Collectors Outcasts and Untouchables Women

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

Traditional introductory questions are being given less attention today than they were a generation ago. The reason is twofold. First, it is very difficult to give "sure" answers to many questions of introduction. The evidence is often insufficient to offer more than probabilities, and what is "probable" is evaluated differently by every scholar. Second, the interpretation of many New Testament works and especially the Gospels is not significantly aided by having answers to most of these questions. For example, knowing that the author of Luke was the companion of Paul does not change the understanding of any passage in the Gospel. Similarly, knowing the date aids interpretation very little. The following commentary does not assume sure answers to any of these questions for its interpretation.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

Charlesworth, James H., ed. The Old Testament Pseudepigrapha , 2 vols. Garden City, NY: Doubleday & Co., 1983, 1985.

Danby, Herbert. The Mishnah . Trans. from the Hebrew with Introductory and Brief Explanatory Notes. London: Oxford University Press, 1933.

Epstein, I., ed. The Babylonian Talmud . London: Soncino Press, 1935-48.

Freedman, H., and Maurice Simon, eds. Midrash Rabbah . London: Soncino Press, 1939-.

Loeb Classical Library. Cambridge, MA: Harvard University Press; London: Heinemann.

Martínez, Florentino García. The Dead Sea Scrolls Translated: The Qumran Texts in English . Trans. Wilfred G.E. Watson. Leiden and New York: E.J. Brill, 1994.

SECONDARY SOURCES

Bock, Darrell. Luke . Baker Exegetical Commentary on the New Testament. 2 vols. Grand Rapids: Eerdmans, 1995-96.

Craddock, Fred B. Luke . Interpretation. Louisville: John Knox, 1990.

Danker, F.W. Luke . Proclamation Commentaries, 2nd ed. Philadelphia: Fortress, 1987.

Ellis, E.E. The Gospel of Luke . New Century Bible, 2nd ed. Grand Rapids: Eerdmans, 1974.

Evans, Craig A. Luke . New International Biblical Commentary. Peabody, MA: Hendrickson, 1990.

Fitzmyer, Joseph A. The Gospel according to Luke . Anchor Bible 28, 28A. 2 vols. Garden City, NY: Doubleday, 1981, 1985.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels . Downers Grove, IL: InterVarsity, 1992.

Jervell, Jacob. Luke and the People of God . Minneapolis: Augsburg, 1972.

Johnson, Luke T. The Gospel of Luke . Sacra Pagina 3. Collegeville, MN: Liturgical Press, 1991.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text . The New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Morris, Leon. Luke . Revised edition. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

Nolland, John. Luke . Word Biblical Commentary, vols. 35A, 35B, 35C. Dallas: Word Books, 1989, 1993.

O'Toole, Robert F. The Unity of Luke's Theology: An Analysis of Luke-Acts . Good News Studies 9. Wilmington, DE: Michael Glazier, 1984.

Stein, Robert H. Luke . The New American Commentary 24. Nashville: Broadman, 1992.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation . Vol. I: The Gospel According to Luke. Philadelphia: Fortress, 1986.

Tiede, David L. Luke . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1988.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

A Codex Alexandrinus (5th century A.D.)

B Codex Vaticanus (4th century A.D.)

D Codex Bezae (5th-6th century A.D.)

⁶⁹ Papyrus 69 (3rd century A.D.)

⁷⁵ Papyrus 75 (early 3rd century A.D.)

-College Press New Testament Commentary: with the NIV

College: Luke (Outline)

OUTLINE

There is general agreement among serious students of Luke's Gospel regarding its structure.

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

III. The Preparation for Jesus' Ministry 3:1-4:13

IV. Jesus' Ministry in Galilee 4:14-9:50

V. Jesus' Journey to Jerusalem 9:51-19:27

VI. Jesus' Ministry in Jerusalem 19:28-21:38

VII. Jesus' Suffering and Death 22:1-23:56

VIII. Jesus' Resurrection and Ascension 24:1-53

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

X. From Jerusalem to Samaria (Acts 2-9)

XI. From Judea to Rome (Acts 10-28)

Those who are familiar with the other Gospels notice immediately several similarities and differences. Like Matthew, Luke begins with birth stories (although Luke's are very different than Matthew's). Like Matthew and Mark, Luke includes Jesus' temptation and baptism and has a large section in which Jesus teaches and heals in Galilee. And like all three other Gospels, Luke has Jesus go to Jerusalem for the final week and ends the Gospel with the trial, suffering, death, and resurrection of Jesus.

What is most distinctive about the Gospel of Luke, however, is section V in the above outline, the journey to Jerusalem. It is the largest section in Luke's Gospel and contains a great number of stories found only in Luke. Luke uses this long journey to Jerusalem primarily to teach what it means to be a disciple of Jesus. It means doing what Jesus does: teaching, healing, serving, suffering, and dying to self. In other words, it means following Jesus - all the way to Jerusalem.

Finally, the greatest difference between Luke's writing and that of Matthew, Mark, and John is that Luke continues the story. The book of Acts tells how Jesus continues to teach and heal as he leads the growing kingdom throughout the Mediterranean world.

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

II. Infancy Narrative - 1:5-2:52

A. The Birth of John the Baptist Foretold - 1:5-25

B. The Birth of Jesus Foretold - 1:26-38

C. Mary Visits Elizabeth - 1:39-45

D. Mary's Song - 1:46-56

E. The Birth of John the Baptist - 1:57-66

F. Zechariah's Song - 1:67-80

G. The Birth of Jesus - 2:1-7

H. The Shepherds and the Angels - 2:8-20

I. Jesus Presented in the Temple - 2:21-40

J. The Boy Jesus at the Temple - 2:41-52

III. The Preparation for Jesus' Ministry - 3:1-4:13

A. John the Baptist Prepares the Way - 3:1-20

B. The Baptism and Genealogy of Jesus - 3:21-38

C. The Temptation of Jesus - 4:1-13

IV. Jesus' Ministry in Galilee - 4:14-9:50

A. Jesus Rejected at Nazareth - 4:14-30

B. Jesus' Ministry in Capernaum - 4:31-44

1. Jesus Drives Out an Evil Spirit - 4:31-37

2. Jesus Heals Many - 4:38-44

C. The Calling of the First Disciples - 5:1-11

D. The Man with Leprosy - 5:12-16

E. The Beginning of Conflict - 5:17-6:11

1. Jesus Heals a Paralytic - 5:17-26

2. The Calling of Levi - 5:27-32

3. Jesus Questioned About Fasting - 5:33-39

4. Lord of the Sabbath - 6:1-11

F. The Sermon on the Plain - 6:12-49

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

5. A Tree and Its Fruit - 6:43-45

6. The Wise and Foolish Builders - 6:46-49

G. Jesus the Prophet - 7:1-50

1. The Faith of the Centurion - 7:1-10

2. Jesus Raises a Widow's Son - 7:11-17

3. Jesus and John the Baptist - 7:18-35

4. Jesus Anointed by a Sinful Woman - 7:36-50

H. Jesus Teaches in Parables - 8:1-21

1. The Parable of the Sower - 8:1-15

2. A Lamp on a Stand - 8:16-18

3. Jesus' Mother and Brothers - 8:19-21

I. Jesus Shows His Divine Power - 8:22-56

1. Jesus Calms a Storm - 8:22-25

2. The Healing of a Demoniac - 8:26-39

3. A Dead Girl and a Sick Woman - 8:40-56

J. Jesus and His Apostles - 9:1-50

1. Jesus Sends Out the Twelve - 9:1-6

2. Jesus Feeds the Five Thousand - 9:7-17

3. Peter's Confession of Christ - 9:18-27

4. The Transfiguration - 9:28-36

5. The Healing of a Boy with a Demon - 9:37-45

6. Who Will Be the Greatest? - 9:46-50

V. Jesus' Journey to Jerusalem - 9:51-19:27

A. Jesus Faces Toward Jerusalem - 9:51-13:21

1. Samaritan Opposition - 9:51-56

2. The Cost of Following Jesus - 9:57-62

3. Jesus Sends Out the Seventy-Two - 10:1-24

4. The Parable of the Good Samaritan - 10:25-37

5. At the Home of Mary and Martha - 10:38-42

6. Jesus' Teaching on Prayer - 11:1-13

7. Jesus and Beelzebub - 11:14-28

8. The Sign of Jonah - 11:29-32

9. The Lamp of the Body - 11:33-36

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

12. The Parable of the Rich Fool - 12:13-21

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

15. Not Peace but Division - 12:49-53

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

18. A Crippled Woman Healed - 13:10-17

19. Parables of Mustard Seed and Yeast - 13:18-21

B. Jesus Journeys Toward Jerusalem - 13:22-17:10

1. The Narrow Door - 13:22-30

2. Jesus' Sorrow for Jerusalem - 13:31-35

3. Jesus at a Pharisee's House - 14:1-14

4. The Parable of the Great Banquet - 14:15-24

5. The Cost of Being a Disciple - 14:25-35

6. The Parable of the Lost Sheep - 15:1-7

7. The Parable of the Lost Coin - 15:8-10

8. The Parable of the Lost Son - 15:11-32

9. The Parable of the Shrewd Manager - 16:1-15

10. Teachings on the Law and Divorce - 16:16-18

11. The Rich Man and Lazarus - 16:19-31

12. Sin, Faith, Duty - 17:1-10

C. Jesus Approaches Jerusalem - 17:11-19:27

1. Ten Healed of Leprosy - 17:11-19

2. The Coming of the Kingdom of God - 17:20-37

3. The Parable of the Persistent Widow - 18:1-8

4. The Parable of the Pharisee and the Tax Collector - 18:9-14

5. The Little Children and Jesus - 18:15-17

6. The Rich Ruler - 18:18-30

7. Jesus Again Predicts His Death - 18:31-34

8. A Blind Beggar Receives His Sight - 18:35-43

9. Zacchaeus the Tax Collector - 19:1-10

10. The Parable of the Ten Minas - 19:11-27

VI. Jesus' Ministry in Jerusalem - 19:28-21:38

A. The Triumphal Entry - 19:28-34

B. Jesus at the Temple - 19:45-48

C. The Authority of Jesus Questioned - 20:1-8

D. The Parable of the Tenants - 20:9-19

E. Paying Taxes to Caesar - 20:20-26

F. The Resurrection and Marriage - 20:27-40

G. Whose Son Is the Christ? - 20:41-47

H. The Widow's Offering - 21:1-4

I. Signs of the End of the Age - 21:5-38

VII. Jesus' Suffering and Death - 22:1-23:56

A. Judas Agrees to Betray Jesus - 22:1-6

B. The Last Supper - 22:7-38

C. Jesus Prays on the Mount of Olives - 22:39-46

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

F. The Guards Mock Jesus - 22:63-65

G. Jesus Before Pilate and Herod - 22:66-23:25

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

VIII. Jesus' Resurrection and Ascension - 24:1-53

A. The Resurrection - 24:1-12

B. On the Road to Emmaus - 24:13-35

C. Jesus Appears to the Disciples - 24:36-49

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Book Introduction)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

THE Holy Gospel of Jesus Christ, according to S. Luke , that is, the Holy Evangelical History of the words and acts of Jesus, as described by S. Luke. The Arabic says, "In the name of the Father, Son, and Holy Ghost, one God, the Gospel of the Excellent Father, Luke the Evangelist, the laying open of the glorious Gospel." The Syraic, "In the name of the Lord and our God, we Jeschua Mescicho, sign the Gospel, the holy message of Luke the Evangelist, which he spoke and proclaimed in Greek, in Alexandria." From this diversity, it is clear that the above title or inscription was prefixed to the Gospel, not by S. Luke himself, but by the Church which, in like manner, inscribed one Gospel "According to S. Matthew," one "According to S. John," and another "According to S. Mark." Nay, as regards the faith of the future, this title would have been added to no purpose by S. Luke himself, unless the Church had declared his Gospel to be genuine and not supposititious, and had handed it down as such. This speaks for Tradition against the heretics, for why is the Gospel, bearing the name of S. Luke, to be received as truly his, whilst that with the title of "Matthew and Thomas" is not to be considered theirs? Or again, why is the Gospel of S. Luke more canonical than that of Apelles or Basilides? No other reason can be given but the proof, declaration, and tradition of the Church. For we accept it, not because it is written in the sacred books, but because it has been so handed down by the Church. For instance, we believe this to be the Gospel of S. Luke and canonical, not because he wrote it, but because the Church so delivers and teaches. For although its own authority pertains to this Gospel, as to the others, yet this authority would not be plain to us, but for the declaration of the Church. The same is, a pari , to be said of the sense of Scripture. For the true sense of Scripture is not what appears to you or me, for this would be uncertain and doubtful, for Calvin affirms one sense to be the true one, Luther another, and others another, but that which is taught and received by the Church, whose office it is to deliver as well what is the true Scripture as what is its true meaning. For Holy Scripture consists not in the bark (cortice) of letters or words, but in their genuine meaning. So the Fourth Session of the Council of Trent, and the Fathers everywhere, especially Tertullian (B. iv. cap. 5 against Marcion). See what I have said on S. Matthew i. 1.

Observe: I. S. Matthew was the first in order of the Evangelists. He wrote in Hebrew to the Jews in Judæa. S. Mark was the second. He wrote in Greek and Latin to the Romans in Italy; then S. Luke wrote to the Greeks in Greek; and S. John last of all, also in Greek; but S. Luke wrote the more elegantly, because he was the more perfect master of Greek. Hear S. Jerome (Ep. 84 to Paulinus): "Matthew, Mark, Luke, and John, the quadriga of the Lord, and true Cherubim (which is interpreted, the 'multitude of knowledge'), through their whole body they are 'full of eyes,' sparks shine from them, lightnings flash forth, their feet are 'straight,' and point upwards, their backs are winged, and they fly hither and thither. They hold themselves mutually one with another, and are 'enfolded' with one another, and are rolled together, like a wheel, and they go wherever the influence of the Holy Spirit directs them." See Ezekiel i. 9, x. 12; Revelation iv. 6-8.

Moreover, among the faces or forms of the four Cherubim, the third, that of the ox, is ascribed to S. Luke, as well because he begins from the priesthood of Zachariah, whose chief sacrifice was an ox, as because he underwent the labours of an ox in the Gospel, and bore about continually in his own body the mortification of the Cross for the honour of the name of Christ, as the Church sings of him. See what has been said on Revelation iv. 7, and Ezekiel i. 10.

II. S. Luke wrote his Gospel against certain gaping, ignorant, perhaps even false Evangelists, who had written, in Syria or Greece, an imperfect, it may be a lying Gospel, as S. Luke himself signifies in the beginning of his work. So say Origen, S. Ambrose, Theophylact, and S. Epiphanius ( Her . l. i), who, however, when he adds that S. Luke wrote against Cerinthus and Meritus, does not seem to speak correctly. For these two, and especially Basilides, were later than S. Luke, as is clear from Eusebius (Hist. B. iii. ch. 32). Theophylact and Bede think, with more truth, that S. Luke wrote against the Apocryphal Gospels of others, such as pass under the names of "Thomas, Matthew, and the Twelve Apostles."

III. S. Luke was not one of the seventy-two disciples of Christ, as Euthymius and S. Gregory in his preface on Job, chap. i. think, on the authority of Origen; for S. Luke never saw Christ in the flesh, but he wrote what he had heard of Him from the Apostles, as he says himself, i. 2. Hence the Fathers call S. Luke "the disciple of the Apostles," and S. Paul mentions him by name, as his "fellow-labourer." So S. Jerome, on the 65th chapter of Isaiah, and preface to S. Matthew; where he says, "The third" (evangelist) is Luke the physician, by nation a Syrian, of Antioch, whose praise is in the Gospel (2 Cor. viii. 18 and 22), who himself was a disciple of S. Paul. He wrote his Gospel in the neighbourhood of Achaia and Bœotia, relating some things from the beginning, as he says himself, and describing rather what he heard than what he saw. St. Irenæus says the same, i. 20; Theodoret, on the Lives of the holy Fathers; Baronius, and others. Tertullian, also (Book iv. against Marcion, chap. 5), thinks this Gospel not so much S. Luke's as S. Paul's, because S. Luke wrote from the dictation of S. Paul, as S. Mark from that of S. Peter. For he says, "what S. Mark wrote may be ascribed to S. Peter, whose interpreter S. Mark was. And so the Gospel of S. Luke is generally given to S. Paul, for the productions of the disciples began to be ascribed to the masters."

S. Jerome also states that "S. Luke, in the Gospel and Acts, performed the duties of a physician of souls, as he had before done of bodies" (Ep. 103 to Paulinus); and again (in that to Philom). "Luke the physician left in his Gospel, and the book of the Acts of the Apostles to the Churches, how the Apostles from fishers of fish became fishers of men, and from the bodies of men became concerned with their souls, whose Gospel, as often as it is read in the churches, fails not of its medicine."

IV. Baronius thinks that S. Luke wrote in the companionship of S. Paul, anno 58, because S. Jerome says that he wrote his Gospel that year in Achaia and Bœotia, where S. Paul was. Others, however, are of opinion that S. Luke wrote earlier, as we must certainly admit, if we agree with S. Jerome ( Lib. de Scrip. Eccl. in Luc. ), Tertullian (Book iv. against Marcion, c. 5), Primasius, Anselm, and others, on 2 Cor. viii 18, that by, "the brother whose praise is in the Gospel" S. Paul meant S. Luke—as S. Ignatius, his fellow-citizen and contemporary, plainly asserts in his letter to the Ephesians: "As Luke bears witness, whose praise is in the Gospel." For the Second Epistle of S. Paul to the Corinthians was written in the year 58, so that if the praise of S. Luke was in the Gospel at that time, we must necessarily say that it (the Gospel) had been published previously. Hence Euthymius, and Theophylact in his Preface to S. Luke, say that he wrote fifteen years after the ascension of Christ, that is, about the year 49. But S. Luke had not then joined S. Paul, for he came to him in the Troad in the year 51, as Baronius rightly concludes from Acts xvi. 10. It appears, therefore, that S. Luke wrote subsequently to the year 51, but some years before 58, for, as S. Paul says, in that year he was well known and celebrated.

V.  S. Luke, after he had joined S. Paul, passed some time away from him, having been sent by him to other places (as I have shown on Acts xvi. 10), until S. Paul, when he had passed through other countries, came to Greece, thence to Syria, and so to Rome. Acts xx. 3, 4. For S. Paul, with other companions of his voyage, who are named in that verse, took S. Luke also, as S Luke himself states, verses 5, 15. From that time S. Luke became the "diligent" companion of S. Paul, even up to the time of S. Paul's first imprisonment, which was in the second year of Nero, when S. Luke finished the Acts of the Apostles, and, especially, those of S. Paul. Then, as S. Epiphanius says, S. Luke left S. Paul in prison, and went into Dalmatia, Gaul, Italy, and Macedonia, and preached the gospel everywhere till he came to Patara, a city of Achaia, where, in his eighty-fourth year, he was crowned with a glorious martyrdom in the year of Christ 61, the fifth of Nero, and the seventeenth of the session of S. Peter at Rome. So Baronius says, from S. Gregory Nazianzen, Paulinus, Gaudentius, Glyca, Nicephorus and others.

Lastly, who S. Luke was—of what rank and ability, I have described at length in the Book of Acts, where I have said that he appears to be the same as Lucius, whom S. Paul calls his kinsman, Rom xvi. 21. But he seems different to Lucius of Cyrene, mentioned in Acts xiii. 3. For S. Luke was of Antioch, not Cyrene. Again, the Roman Martyrology, on April 22, says that Lucius was among the first disciples of Christ, which cannot be said of S. Luke.

VI. The reason of S. Luke's having written a Gospel after SS. Matthew and Mark, was twofold. 1. To confute the false gospels that were then being published in Syria and Greece, as I have said before. 2. To write at length those words and acts of Christ which had been passed over by the other Evangelists, and especially His Infancy and Childhood, the Annunciation of His forerunner John the Baptist, His Conception, Nativity, Presentation in the Temple, Presence among the Doctors, the Conversion of St. Mary Magdalene, Zacchæus, the thief on the cross, the appearance to the two Disciples at Emmaus, the Parables of the Pharisee and Publican, the Good Samaritan, the Strayed Sheep, the Lost Piece of Money, the Prodigal Son, Lazarus and the Rich Glutton, and others; which show the mercy and pity of Christ to sinners and the miserable. See S. Irenæus, iii. 4, who recounts each. S. Luke also relates, more fully than the others, the Passion, Resurrection, and Ascension.

Lastly, S. Peter Damianus, in his Sermon on S. Matthew, says, "S. Luke observes the proper method and order when he describes the priestly stock of the Lord and His Person, and, with this object and intent, proceeds to describe at length every part of the Temple and the priests, to the end of the history. For, as the Mediator between God and man in His human nature, He pleased to be King and Priest in one, that through His kingly power He might rule, and, by His office of Priest, atone for us. These two "Personæ" of Christ are especially praised by the Fathers, for to Him principally and by singular prerogative God gave the seat of His Father David, that there might be no end of His Kingdom, and that He might be a Priest for ever, after the order of Melchisedek."

S. Anselm again, on Colos. iv., gives two reasons why S. Luke, more than the others, should speak of the mercy of Christ. 1. S. Luke was a physician of bodies; then, when he turned to Christ, he was made a physician of souls. Hence he speaks, more than the other Evangelists, of the mercies of the Redeemer, by which the weaknesses of sins are driven away. 2. In Christ, he describes the person of a Priest, making intercession for the sins of the whole world

Lastly, our own John de la Haye, in his Oparat. Evangel. chap. 68, recounts the twenty-five privileges granted to S. Luke, where, among other things, from S. Jerome, Bede, and Ado, he says that S. Luke never committed mortal sin, but passed a strict life of continual mortification; that he also preserved his virginity to the end, and was therefore beloved by the Blessed Virgin especially and before all others.

S. Ambrose and Titus of Bostra have commented especially on S. Luke. And Tertullian, in his whole work against Marcion (who had declared the Gospel of S. Luke, though adulterated, to be his own), treats of and explains many passages of this Gospel. Cardinal Toletus, also, wrote at length, and with exactness, on the first twelve chapters.