Lucas 12
Bob Utley · You Can Understand the Bible
Lucas 12
BRIEF OUTLINE OF TO WHOM JESUS ADDRESSES HIS WORDS IN LUKE 12 Luke 12:1-12, disciples Luke 12:13-21, a person in the crowd Luke 12:22-53, disciples Luke 12:54-56, the crowd (also Luke 13:1-9)
Lucas 12:1-3
12:1 "after so many thousands of people had gathered together" The term "thousands" reflects an OT term "myriad" (cf. LXX Gen. 24:60; Lev. 26:8; Num. 10:36; Deut. 32:30), which usually denotes tens of thousands. Here it seems to mean a very large number. This continues the Synoptic Gospels' emphasis on "the crowd." Huge numbers of people came to hear Jesus. the common people the sick the curious disciples the religious elite One reason it is hard to interpret Jesus' words is because modern interpreters are not sure to which group in the crowd Jesus is talking. Jesus' teachings are received only by those with open ears and receptive hearts (i.e., the parable of the soils, cf. Luke 8:4-15). ▣ "Beware of the leaven of the Pharisees" This is a PRESENT ACTIVE IMPERATIVE ("be on your guard," NJB) of a word used often in the Septuagint (e.g., Gen. 24:6; Exod. 10:28; 34:12; Deut. 4:9) and used only by Luke in the NT (cf. Luke 17:3; 20:46; 21:34; Acts 5:35; 20:28). It seems to refer to an attitude of "nit-picking" legalism (cf. Luke 11:37-52) instead of the love and care for the poor and needy people in God's name (cf. Luke 11:41; 12:33; 18:22). The term "leaven" (zumē) is used in two senses in both the OT and the NT: a sense of corruption and, therefore, a symbol of evil Exod. 12:15; 13:3,7; 23:18; 34:25; Lev. 2:11; 6:17; Deut. 16:3 Matt. 16:6,11; Mark 8:15; Luke 12:1; Gal. 5:9; 1 Cor. 5:6-8 a sense of permeation and, therefore, influence, not a symbol of evil Lev. 7:13; 23:17; Amos 4:5 Matt. 13:33; Luke 13:20-21 Only context can determine the meaning of this word (which is true of all words!). SPECIAL TOPIC: LEAVEN SPECIAL TOPIC: PHARISEES ▣ "hypocrisy" This comes from two Greek words, "to judge" and "under" (cf. Luke 6:42; 12:56; 13:15). This was a theatrical term that speaks of "actors playing a part behind a mask" (cf. LXX II Macc. 5:25; 6:21,24; IV Macc. 6:15,17). The following context shows that the secrets of these religious leaders' hearts will one day be clearly revealed (cf. Luke 12:2-3). In the Matthew parallel (cf. Matt. 16:12) the leaven refers to the teachings of the Pharisees and Sadducees, but here in Luke it is related to the hypocrisy of the Pharisees. Each inspired Gospel writer had the editorial right to select from Jesus' words, sayings, and miracles and choose those that best communicated the gospel to his readers. They also had the editorial right to arrange Jesus' sayings and miracles (cf. John 20:30; 21:25) for theological (not chronological) purposes. They even had the limited right to modify or adapt His words and actions within certain boundaries. This accounts for the differences among the four Gospels. I do not believe they had the editorial right to invent words, actions, dialogs, or events! They all used various sources for their Gospel. These Gospels are not western histories or biographies, but evangelistic tracts (cf. John 20:31) targeting certain people-groups. Mark for Romans Matthew for Jews Luke for Gentiles John for all people SPECIAL TOPIC: HYPOCRITES 12:2 "covered up" This is a PERIPHRASTIC PERFECT PASSIVE INDICATIVE. Sinful humans attempt to completely conceal their sins and bad attitudes, but they cannot. The FUTURE PASSIVE INDICATIVE in Luke 12:2 ("will not be revealed. . .will not be known") point toward an eschatological judgment (cf. Luke 12:40,45-47). Jesus knew the true motives and thoughts of the human heart and mind, and one day all will know! The divine judgment will reveal the true intents and thoughts of the unbelieving heart. SPECIAL TOPIC: JUDGMENT IN THE NT 12:3 In context this may refer to the scheming and plotting of the Pharisees (cf. Luke 11:53-54) and the Sadducees (cf. Matt. 16:6) against Jesus (and possibly also the Herodians, cf. Mark 8:15). ▣ "proclaimed upon the housetop" In Palestine the houses had flat roofs that were used as places to eat, sleep, and socialize in hot weather. This then is imagery of people talking to their neighbors and the report spreading all over town.
Lucas 12:4-7
12:4 "My friends" This is the only use of this phrase in the Synoptic Gospels. Jesus often talks about "a friend," but only here does He say "My friends." However, it occurs three times in John 15:14-15. What a tremendous affirmation of His disciples, not just Lord, but friend! ▣ "do not be afraid" The term "fear" is used often in this context. "Do not be afraid" is an AORIST PASSIVE (deponent) SUBJUNCTIVE. "Fear" (Luke 12:5) is another AORIST PASSIVE (deponent) SUBJUNCTIVE. The second "fear" in Luke 12:5 is AORIST PASSIVE (deponent) IMPERATIVE. The fourth "fear," same as #3. There is obviously an intended word play in these two verses. The difference between these forms is only an accent mark. The SUBJUNCTIVE MOOD denotes a contingency. In light of human choices and their consequences the IMPERATIVE gives God's inspired directive! Fear is not and should not characterize believers, but rather awe and respect toward God, which are always wise and appropriate. Circumstances and even evil people are temporary, but God and His judgments are permanent and affect the body (physical and temporal) and the soul (spiritual and eternal). SPECIAL TOPIC: FEAR (OT) ▣ "kill the body" Earthly enemies can terminate our physical life, but only God can give eternal life (cf. Matt. 10:28)! 12:5 "who, after He has killed, has authority to cast into hell " This is referring to God the Father. In the OT monotheism was affirmed by attributing all causality to YHWH (cf. Deut. 32:39; 1 Sam. 2:6; Job 5:18; Isa. 30:26; Hos. 6:1). Further progressive revelation asserts that God allows evil to exist to serve His purposes (cf. A. B. Davidson, An Old Testament Theology, pp. 300-306). However, sometimes we say that God sends no one to hell, that humans send themselves by their unbelief. This again, is the mystery of predestination and human free will. Humans are responsible for their choices and actions. God is the One who will make them responsible. The mystery is why some do not believe! Calvinism asserts that God selects only some to be saved. Arminianism asserts human's choice is the problem. For me, I think Calvinism damages the character of God by turning salvation into an arbitrary divine selection. I just can not agree with "limited atonement"! However, I do not feel comfortable making human choice the key either. The older I get and the more I study the Bible, "mystery" becomes a viable theological category. Some who hear the gospel do not believe because of "the mystery of wickedness." I must keep witnessing to all and inviting all to respond without understanding why some respond and some do not. Philippians 2:12-13 and the concept of "covenant" (see SPECIAL TOPIC: COVENANT) convince me the sovereign God has created humans made in His image with the ability to choose, with all its consequences, both in time and eternity! SPECIAL TOPIC: ELECTION/PREDESTINATIO AND THE NEED FOR A THEOLOGICAL BALANCE SPECIAL TOPIC: MONOTHEISM SPECIAL TOPIC: ONE CAUSALITY ▣ "hell" The term Gehenna is an abbreviation of the OT phrase "the valley of Hinnom." It was the site of the worship of the Phoenician fire god, Molech (which is a corruption of the Hebrew term for king, MLK, BDB 572). This worship is mentioned often throughout the OT (cf. Lev. 18:12; 1 Kgs. 11:7; 2 Kgs. 23:10; 2 Chr. 28:3; 33:6; Jer. 32:35; Ezek. 16:20). This place was called Topeth (burning) and is described in 2 Kgs. 16:3; 21:6; 23:10; Jer. 7:32; 19:4-6; 32:34-35. The Jews turned this area south of Jerusalem into the garbage dump for the city because they were so ashamed their ancestors used it for idolatry (offering their children as sacrifices). SPECIAL TOPIC: WHERE ARE THE DEAD?, II. D. SPECIAL TOPIC: MOLECH ▣ "fear Him" This is an AORIST PASSIVE (deponent) IMPERATIVE (cf. Luke 12:5b, repeated for emphasis). It is used in the sense of reverence for God as being the high and holy Creator/Redeemer/Judge. SPECIAL TOPIC: FEAR (OT) 12:6 "Are not five sparrows sold for two cents" Sparrows were not used as sacrifices, but were eaten by the poor (cf. Moulton and Milligan, The Vocabulary of the Greek Testament, p. 594). The "two cents" is the Greek term assarion, which comes from the Latin as. It was a small brass coin worth about one tenth of a denarius. These birds were very inexpensive. See the parallel in Matt. 10:24-33. SPECIAL TOPIC: COINS USED IN PALESTINE IN JESUS' DAY ▣ "Yet not one of them is forgotten before God" This is a PERIPHRASTIC PERFECT PASSIVE INDICATIVE. Usually sparrows were sold four for two cents and they received one free. Even the free one is not forgotten by God (cf. Matt. 10:29-30). God truly loves human beings because they were created in His image (cf. Gen. 1:26-27). God loves and cares for His creation. SPECIAL TOPIC: NATURAL RESOURCES ▣ God is not only the creator, but the provider and sustainer of all life (cf. Neh. 9:6; Matt. 5:45; Col. 1:17; see SPECIAL TOPIC: NAMES FOR DEITY, C.). He is moving all creation toward His purposes. For a good discussion of the doctrine of "Providence," see Millard J. Erickson, Christian Theology, 2 nd edition, pp. 412-435. God has a special relationship of care for those who trust His Son (i.e., Father). Believers can trust God's provision in every area of life (cf. 1 Pet. 5:7). 12:7 "Indeed, the very hairs of your head are all numbered" This is a PERFECT PASSIVE INDICATIVE. This does not mean that God literally keeps track of every hair on our heads, but is figurative language, which communicates so powerfully with the human heart and mind (cf. OT idiom in 1 Sam. 14:45; 2 Sam. 14:11; and 1 Kgs. 1:52, see Archer Bible Commentary, vol. 28A, p. 960) of every problem, every need, every aspect, and every situation of believers' lives being a concern to Him. ▣ "Do not fear" This is a PERFECT MIDDLE (deponent) IMPERATIVE with the NEGATIVE PARTICLE, which usually means stop an act already in process. Fear is a characteristic of fallen, guilty humanity, but should not be of believers! Christians must be careful not to interpret this paragraph as a general promise that nothing bad will ever happen to them. This is untrue in history and in the first century. This is a promise that God will be for us at the eschatological judgment! The next paragraph also speaks of the eschatological judgment, as well as contemporary judgments. The thrust of them both is God is with us and for us, but we live in a fallen world. Bad things happen (see John William Wenham, The Goodness of God)! The world has rejected God's Son; it will reject, persecute, and kill His followers (cf. Matt. 10:21-22; John 16:2), but God will be with them in time and will set everything straight when time is no more! My favorite book on this subject is Hannah Whithall Smith's The Christian's Secret of a Happy Life. It has been a blessing.
Lucas 12:8-12
12:8 "everyone" I love the inclusive PRONOUNS used to describe the gospel invitation, like John 3:15-16 ("whoever") and John 1:12 ("as many as") as well as Rom. 10:9-13 ("whosoever"). In this verse "everyone" shows the extent of the love of God (cf. 1 Tim. 2:4; Titus 2:11; and 2 Pet. 3:9). However, "everyone" is limited to those who truly believe and receive the gospel. Passages like Matt. 7:21-23 show that there are those who speak with their lips, but not their hearts (cf. Isa. 29:13). ▣ "who confesses Me before men" The term "confesses" (AORIST ACTIVE SUBJUNCTIVE) translates the Greek work homolegeo. It is used in 1 John 1:9 for believers confessing their sins to God. However, this same term is used in Matt. 10:32 and Mark 8:38 for believers' public affirmation of trust in Jesus. We cannot institutionalize this verse into a set liturgical form, but all humans who profess, share, and live their trust in and knowledge of Christ fulfill this verse. Mark 8:38 puts this same saying of Jesus into an eschatological context. SPECIAL TOPIC: CONFESSION/PROFESSION ▣ "Son of Man. . .Son of Man" I believe one of the problems dealing with the interpretation of the "unpardonable sin" in Luke 12:10 is that we mistakenly identify these two phrases. The term "Son of Man" in Luke 12:8 applies to Jesus, but the term "Son of Man" in Luke 12:10, because of the parallels in Matt. 12:31-32 (Son of Man) and Mark 3:28-29 (sons of men), is used generically to speak of mankind (cf. Luke 12:9; Matt. 12:31a). The "unpardonable sin" is the rejection of Jesus in the presence of great light. We know this because the other two contexts (i.e., Matthew and Mark) also follow the Beelzebul controversy. See extensive notes at Luke 11:33-36. SPECIAL TOPIC: SON OF MAN SPECIAL TOPIC: THE UNPARDONABLE SIN ▣ "before the angels of God" This is a circumlocution for God's presence (cf. Luke 15:7,10). This verse is a theological affirmation of the power of Jesus' intercession to God on behalf of believers (cf. Rom. 8:34; Heb. 7:25; 9:24; 1 John 2:1). 12:9 "denies" The term (AORIST MIDDLE [deponent] PARTICIPLE) means "to deny," "to disclaim," "to disown," "to renounce," or "to refuse." It is used in the same sense in the Septuagint (cf. Gen. 18:15; IV Macc. 8:7; 10:15; Wisdom 12:27; 16:16). It is a word that has the connotation of rejection of the gospel about Jesus. It is the culmination of unbelief and rejection! The temporal refusal of the gospel has eternal consequences. 12:10 "everyone" The inclusive term is used in both Luke 12:8 and Luke 12:10. The gospel is as wide as all humanity, but judgment is also as wide as all of those who say "no"! SPECIAL TOPIC: THE GOSPEL 12:11 The VERBS of Luke 12:11 are SUBJUNCTIVES (contingency), which implies that this specific persecution will not happen to every believer, but it will surely happen to some! ▣ "authorities" See SPECIAL TOPIC: AUTHORITY (exousia) ▣ "do not worry" This is an AORIST ACTIVE SUBJUNCTIVE with the NEGATIVE PARTICLE, which implies do not even start to be worried. ▣ "about how or what you are to speak" This cannot be a proof-text for a preacher's lack of personal study and preparation to preach on Sundays! This is a promise to those believers going through persecution and public trials. They are never alone (i.e., Stephen in Acts 7:56)/ 12:12 "for the Holy Spirit will teach you in that very hour what you ought to say" In times of persecution God will provide special help for these powerful witnessing opportunities (cf. Luke 21:15; Matt. 10:16-20). SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT ▣ "hour" See SPECIAL TOPIC: HOUR
Lucas 12:13-21
12:13 "Someone in the crowd said to Him" Apparently this man broke into Jesus' teaching session to ask a trivial question related to family inheritance. He did not think anything unusual about this because these were common questions addressed to rabbis, and it seems to relate to Deut. 21:15-17. 12:14 "But He said to him, 'Man'" This is a mild reproach (cf. Luke 22:58,60; Rom. 2:3; 9:20). ▣ "who appointed Me a judge or arbitrator over you"Jesus is rejecting the idea that He is just another rabbi or local Levite. His task of proclaiming the arrival of the Kingdom of God took precedence over all other issues of life. The term "arbitrator" is used only here in the NT and not at all in the Septuagint, but it is common in Greek literature. The VERB form ("divide") is used in Luke 12:13 by Jesus' questioner. Because of the rareness of the term several other terms are found in the Greek MSS, but UBS 4 gives this reading (MSS P 75 , א, B. L) a "B" rating (almost certain). 12:15 "Beware, and be on your guard against every form of greed" This is a very emphatic statement in Greek (a PRESENT ACTIVE IMPERATIVE and a PRESENT MIDDLE IMPERATIVE, both PLURAL). Greed (or covetousness) is the attitude and lifestyle of "more and more for me at any cost" (cf. Rom. 1:29; Eph. 4:19; 5:3; Col. 3:5)! It is the fruit of the tree of the knowledge of good and evil! Greed kills (1 Tim. 6:9-10). 12:16 "And He told them a parable" The following context deals with right and wrong attitudes toward earthly possessions. This parable emphasizes the false security that money and possessions provide. There was a Roman proverb that says, "Money is like sea water, the more you drink, the more you want!" The problem here is not money, but the love of money, the priority of money, the self-sufficiency that money seems to provide (cf. Mark 8:36-37). For "parable" see notes at chapter 8, Contextual Insights, B. 12:17 "he began reasoning to himself" This is an IMPERFECT MIDDLE (deponent) INDICATIVE. It can be understood in two ways. the rich man of Jesus' parable began to reason (NASB) the rich man reasoned within himself over and over again 12:19 "soul" This is the Greek term psuchē, which reflects the Hebrew term nephesh (see notes at Gen. 35:18 and Lev. 17:11). This refers to our personhood (cf. Acts 2:41; 3:23; Rom. 13:1) or life force connected to this planet, this physical sphere of existence. SPECIAL TOPIC: NEPHESH SPECIAL TOPIC: BODY AND SPIRIT ▣ "take your ease" The theological emphasis here is on the frailty and presumption of human plans (cf. Prov. 27:1; James 4:13-15). True life is much more than physical prosperity! 12:20 "You fool" This man was not a theological atheist, but he lived his life in practical atheism, as do so many in the church today (cf. Ps. 14:1; 53:1). The NT book of James is a good NT commentary on the priority of wealth! This is a different word for "fool" (aphrōn, cf. Luke 11:40; 12:20; 1 Cor. 15:36) and not the word "fool" (mōros) of Matt. 5:22, which reflects the Aramaic raca. Jesus Himself uses mōros in Matt. 23:17,19. SPECIAL TOPIC: TERMS FOR FOOLISH PEOPLE SPECIAL TOPIC: WEALTH ▣ "required" This is surprisingly a PLURAL. It is literally "they require your soul." Luke often uses this form without focusing on the "they" (cf. Luke 6:38; 12:11,20; 16:9; 23:31). A. T. Robertson, Word Pictures in the New Testament, vol. 2, p. 176, thinks it is a circumlocution of the rabbis to avoid using God's name, therefore, a form of the OT "plural of majesty." Michael Magill, NT Transline (p. 239) thinks it refers to angels (cf. Luke 16:22). ▣ "and now who will own what you have prepared" This is a penetrating question for materialists (cf. Ps. 39:6; 49:10; Eccl. 2:18-23). 12:21 "rich toward God" It is so hard to keep time and eternity in proper balance in a fallen world with the residual effects of the fall in all of us (cf. Luke 12:33; Matt. 6:19-34). Surprisingly MS D (fifth century) and some Old Latin versions (a,b,d from the fourth and fifth centuries) omit Luke 12:21. The UBS 4 gives its inclusion an A rating (certain), because it is found in MSS P 45,75 , א, A, B, L W, and many Old Latin versions. SPECIAL TOPIC: WEALTH SPECIAL TOPIC: THE FALL OF MANKIND
Lucas 12:22-32
12:22 "And He said to His disciples" Apparently Jesus directed His teachings to different groups in this large audience (the sick, the curious, the religious leaders, the disciples). This paragraph is paralleled in Matt. 6:25-33, which is part of the Sermon on the Mount (Matthew 5-7). The PRONOUN "His" is missing in some very early MSS (P 45,75 , B) and two Old Latin versions c and e). However, its inclusion follows Luke's writing style and it is found in MSS א, A, D, L, W. The UBS 4 cannot decide between its inclusion or exclusion, so it puts it in brackets. ▣ "do not worry about your life" This is a PRESENT ACTIVE IMPERATIVE with the NEGATIVE PARTICLE, which usually implies stop an act in process. The disciples were worrying (cf. Luke 12:11,22,25,26) about physical needs (cf. Matt. 6:25,27,28,31,34). The term life is psuchē, as in Luke 12:19 and 23, which denotes the self. 12:23 This is the theological summary. Believers are co-inheritors (cf. Rom. 8:17) of all things (cf. Luke 12:31-32). 12:24 "Consider the ravens" Even these unclean birds (cf. Lev. 11:15) were provided for by God (cf. Ps. 147:9) and even used by God (cf. Gen. 8:7; 1 Kgs. 17:4,6). This verse may reflect Job 38:41. ▣ "how much more valuable you are than the birds" This is the second time Jesus has made this statement (cf. Luke 12:7; Matt. 10:31). 12:25 "which of you by worrying can add a single hour to his life's span" The term pēchus is literally "cubit." It is the distance between a man's elbow and his longest finger. It is usually about 18 inches long. It is used in two different ways in Greek. it can be used of size (cf. John 21:8; Rev. 21:17) it can be used of time (cf. Matt. 6:27; Luke 12:25) The same dual meaning is found in the Greek term hēlikia (NKJV, "add one cubit to his stature"). It can refer to size (cf. Luke 19:3; Eph. 4:13) or time (cf. John 9:21,23; Heb. 11:11). Both terms seem to refer to time in this context. SPECIAL TOPIC: CUBIT 12:26 "if" This is a FIRST CLASS CONDITIONAL SENTENCE, which is assumed to be true from the author's perspective or for his literary purposes. 12:27 "consider" This is an AORIST ACTIVE IMPERATIVE. The term is made up of the PREPOSITION kata plus the VERB to understand or comprehend (cf. Matt. 7:3), which denotes very carful consideration. Luke uses it often in his writings (cf. Luke 6:41; 12:24,27; 20:23; Acts 7:31,32; 11:6; 27:39). ▣ "lilies" This refers to the anemones, crocuses, or irises of Palestine. In Song of Songs 5:13, this flower is used for the color of a woman's lips. NASB, NKJV, NET, NIV, Peshitta "how they grow: they neigher toil nor spin" NJB, NRSV (footnote f), REB "they never spin or weave" The NASB follows MSS P 45,75 , א, A, B, L, W, while the NJB follows MS D. The UBS 4 gives the first option a "B" rating (almost certain). This is also the wording of Matt. 6:28. ▣ "not even Solomon in all his glory clothed himself like one of these" Nature reflects the beauty and design of its creator. Nature is part of the revelation of God (cf. Ps. 19:1-6). The beauty, intricacy, and power of nature is becoming a way of asserting evidence of the existence of God (cf. Rom. 1:19; 2:14; see Mere Creation, ed. William A. Dembski and The Battle of Beginnings by Del Ratzsch. 12:28 "if" This is another FIRST CLASS CONDITIONAL SENTENCE (cf. Luke 12:26). ▣ "the grass in the field, which is alive today and tomorrow is thrown into the furnace" This reflects an OT idiom of the transitory nature of grass (human life) compared to God (cf. Isa. 40:6-8; Job 8:12; 14:1-2; Ps. 37:2,20; 90:5-6; 102:11-12; 103:15-17; James 1:10-11; 1 Pet. 1:24-25). ▣ "how much more will He clothe you" This is the repeated theme of Luke 12:24b. Humans are more important than grass. ▣ "You men of little faith" This is a compound term "little" plus "faith." It is used especially by Matthew (cf. Matt. 6:30; 8:26; 14:31; 16:80), but only here in Luke. It is not used at all in the Septuagint or the Koine Egyptian Papyri. Even flawed, weak, and worrying believers are valuable to God. 12:29 "do not seek what you will eat" This is a PRESENT ACTIVE IMPERATIVE which relates to the next two phrases, "what you will eat" and "what you will drink" (both AORIST ACTIVE SUBJUNCTIVES). The PRONOUN "you" is placed first in the Greek sentence to emphasize the God's provision for believers/disciples. ▣ "do not keep worrying" This is a PRESENT MIDDLE (deponent) IMPERATIVE with the NEGATIVE PARTICLE, which usually denotes stopping an act in process (cf. Luke 12:11; Matt. 6:31). This Greek word meteōrizō is used only here in the NT. In Greek literature it means "to lift up" ( cf. Moulton and Milligan, The Vocabulary of the Greek Testament, p. 405). It is used several times in the Septuagint in this same sense. Because of this some scholars (Luther) want to translate it as "do not be high minded." However, we must remember the linguistic principle that context determines meaning, not etymology or lexicons. "Worry" fits this context best. 12:30 "For all these things the nations of the world eagerly seek" God knows what humans need (cf. Matt. 6:32); He will provide in His time and in His way. This is often called the doctrine of Providence. God provides the physical needs of all life on this planet (cf. Matt. 5:45). Jesus is God's agent in this role in Col. 1:17 and Heb. 1:3. For a good discussion of this concept see Millard J. Erickson, Christian Theology, 2 nd ed., pp. 412-435. ▣ "your Father" This surely goes back to Jesus' teaching on prayer (cf. Luke 11:2,13; also note 6:36). SPECIAL TOPIC: FATHERHOOD OF GOD 12:31 "But seek His kingdom" This is a PRESENT ACTIVE IMPERATIVE. When we have God, we have everything, but without Him even physical life is fearful and anxious! Several early Greek manuscripts have "The Kingdom of God" (cf. MSS P 45 , A, D 1 , W, and most Old Latin versions, as well as the Vulgate and Syriac translations, cf. NKJV), but most English translations (NASB, NRSV, TEV, NJB, NIV) have "His kingdom" (cf. MSS א, B, D * , L, and the Coptic version) Context makes the PRONOUN antecedent obvious. The UBS 4 editors give the PRONOUN a "B" rating (almost certain). The early papyri manuscript P 75 omits both. SPECIAL TOPIC: KINGDOM OF GOD 12:32 "do not be afraid" This is another PRESENT ACTIVE IMPERATIVE with the NEGATIVE PARTICLE, which usually means stop an act in process. Jesus said this often (cf. Matt. 17:7; 28:10; Mark 6:50; Luke 5:10; 12:32; John 6:20; Rev. 1:17). ▣ "little flock" This is the only use of this term in the NT. It emphasizes the significance of the Christian community (cf. Luke 13:18-21). This term is used in Isa. 40:11 (and 40:14 in the LXX) for God as Shepherd (cf. Psalm 23.) In Zechariah 13 the Messiah ("My Shepherd," "My Associate") is depicted as the smitten shepherd of God. Jesus spoke of Himself as "the Good Shepherd" in John 10:11-18. ▣ "for your Father has chosen gladly to give you the kingdom" The term eudokeō is used in the Synoptic Gospels predominately for God the Father being "well-pleased" with the Son (cf. Matt. 3:17; 12:18; 17:5; Mark 1:11; Luke 3:22; and 2 Pet. 1:17). In this context the focus is on the Father's will to make us part of His family and Kingdom (cf. Eph. 1:5,9). Moulton and Milligan, The Vocabulary of the Greek Testament, p. 260, call this VERB "a characteristically Jewish Greek verb." It occurs often in the Septuagint. Luke knew the Septuagint well. It was the translation of the first century synagogue and early church. It is quoted often in the NT.
Lucas 12:33-34
12:33 "Sell your possessions" This is an AORIST ACTIVE IMPERATIVE. It is not a universal command, but deals with the priority structure of our lives (cf. Luke 14:33; 18:22; Matt. 19:21; 1 Cor. 13:3). If God is not priority, everything and anything else must be eliminated from first place (cf. Matt. 5:29-30). This recurrent theme clearly shows the radical aspect of the Christian commitment. God must be first! All else is idolatry. However, many people in the Bible—Abraham, Isaac, Jacob, Joseph, Job, Jewish Kings, Zachaeus, Joseph of Arimathea, are wealthy. Wealth is not the problem, but the priority of wealth! SPECIAL TOPIC: WEALTH ▣ "and give to charity" This probably refers to Luke 11:41. Love for the poor and needy is evidence that God has changed one's perspective and worldview. Luke's Gospel emphasizes Jesus' love for the outcasts and ostracized of society. SPECIAL TOPIC: ALMSGIVING ▣ "make yourselves money belts" This is another AORIST ACTIVE IMPERATIVE. The term ballantion is used only by Luke in the NT (cf. Luke 10:4; 12:33; 22:35,36). It is used in the Septuagint for a bag or purse (cf. Job 14:17; Pro. 1:14). John uses a different term, glōsskomon, for the disciples' money box (cf. Luke 12:6; 13:29). This term originally referred to a box used to store musical reeds or mouthpieces. Matthew and Mark use the term zōnē which refers to a girdle (cf. Matt. 3:4; Mark 1:6; Acts 21:11; Rev. 1:13; 15:6 and the Septuagint for priestly sash in Exod. 28:4,39,40; Deut. 23:14) a money belt (cf. Matt. 10:9; Mark 6:8) ▣ The rest of the verse lists several characteristics of the money bag of generous believers (cf. Matt. 6:19-20). will not wear out will not fail or be exhausted thief cannot steal moth cannot corrupt Ancient sources of wealth were weight of precious metals or jewels expensive clothing adorned with gold, silver, or jewels food stores Security was a major problem. Thieves could steal, mildew destroy, and insects or rodents could eat. This list was a way of describing believers' secure inheritance with God (cf. 1 Pet. 1:4-5), which was evidenced by generosity while here on earth. 12:34 "For where your treasure is, there your heart will be" This is a summary statement. One's relationship to God is observable by how he/she handles their earthly resources. For modern, western believers, priority commitments are clearly seen in their checkbooks and calendars. We fool ourselves into thinking that by giving to God of the excess of our wealth and a few hours out of our week in gathered worship, we are NT disciples!
Lucas 12:35-38
12:35 "Be dressed in readiness, and keep your lamps lit" "Let your waist be girded and your lamps lit" "Be dressed for action and have your lamps lit" "Be ready for whatever comes, dressed for action and with your lamps lit" "See that you have your belts done up and your lamps lit" "Let your girdle be fastened on your loins, and your lamps lighted" This verse has a main VERB and two related PARTICIPLES (PERIPHRASTIC). the PRESENT IMPERATIVE of eimi ("let be") the PRESENT PAVVISE PARTICIPLE, "having your loins girdled" (a symbol for constantly being ready for action) the PRESENT PASSIVE PARTICIPLE, "keep burning" (but used as a MIDDLE VOICE, referring to oil lamps) These are all idioms for being ready for strenuous activity at any moment (cf. Luke 12:36; Matt. 25:1-13). These relate to the activity of servants waiting for their master's return, as believers wait for the return of Christ (cf. Luke 12:37-38,43). SPECIAL TOPIC: TERMS FOR THE SECOND COMING 12:37 "truly I say to you" See SPECIAL TOPIC: AMEN ▣ "he will gird himself" This shocking reversal of roles reminds one of Jesus' actions in the upper room in washing the disciples feet (cf. John 13:4). The standard treatment of slaves is stated in Luke 17:7-10. 12:38 "the second watch" The Romans divided the night into four watches (6-9 AM, 9-12 AM, 12-3 PM, 3-6 PM, cf. Matt. 14:25; Mark 13:35), but the Jews divided the night into three (6-10 AM, 10-2 AM, 2-6 PM, cf. Jdgs. 7:19). ▣ "whether. . .even" This verse is a THIRD CLASS CONDITIONAL SENTENCE (kai + ean, twice), which speaks of potential action.
Lucas 12:39-40
12:39 "if" This is a SECOND CLASS CONDITIONAL SENTENCE (ei + an + SUBJUNCTIVE), which makes a false assertion to emphasize a false conclusion. It is often called the "contrary to fact condition." Example: "if the head of the house had known at what hour the thief was coming (which he did not), he would not have allowed his house to be broken into (which it was)." Some other examples of this construction in Luke are 4:26; 7:39; 17:6; 19:23. SPECIAL TOPIC: GREEK GRAMMATICAL TERMS, VII. ▣ "what hour the thief was coming" This imagery is common in the NT in dealing with the any-moment return of the Lord (cf. 1 Thess. 5:2; 2 Pet. 3:10; and Rev. 3:3; 16:15). There is a tension in the NT between the "any-moment return of the Lord" and "some events must occur first." Only the Father knows the time of the Second Coming (cf. Matt. 24:36; Mark 13:32; Acts 1:7)! SPECIAL TOPIC: THE ANY-MOMENT RETURN OF JESUS vs. THE NOT YET (NT paradox) ▣ "he would not have allowed" There is an addition of several words from the parallel of this saying in Matt. 24:43 that is found in MSS אi 1,2 , A, B, L, W. The shorter reading is found in MSS P 75 , א * , D. The UBS 4 gives the shorter reading a "B" rating (almost certain). ▣ "broken into" This is literally "dug through." Robbers were called "mud diggers" because they dug through the mud-thatched walls of homes and businesses in Palestine. 12:40 "You too, be ready" This is a PRESENT MIDDLE (deponent) IMPERATIVE. This is our responsibility (cf. Luke 21:36; Mark 13:33)! SPECIAL TOPIC: SOON RETURN
Lucas 12:41-48
12:41 This is exactly the question that modern interpreters ask of Jesus' teachings, "Who are they directed to?" There were many different groups in the crowds that followed Jesus; a crucial element of interpretation is "which group is addressed?" 12:42-48 This is paralleled in Matt. 24:45-51, but is not found in Mark. It is these sayings and teachings (those common to Matthew and Luke, but not Mark) that are assumed to have been contained in a list of Jesus' sayings that modern biblical scholars called "Quelle," from the German for "source." It is assumed to have been collected by Matthew in Aramaic. This list has never been found, but it is logically necessary for at least one current theory (the two-source theory, see Introduction to Luke) related to modern understanding of the relationship between the Synoptic Gospels. 12:42 Notice how the steward is characterized: the faithful sensible in charge of the other servants These seem to be referring to either the Twelve or later church leaders. It must be emphatically stated that every believer is a called, gifted minister (cf. Eph. 4:12), so Jesus' words may refer to alert and diligent believers who live every day in light of the Second Coming! 12:43 This is the repeated emphasis from Luke 12:35-38. ▣ "blessed" This is the term used in the Beatitudes (makarios, cf. Luke 6:20-22; Matt. 5:3-11). Jesus regularly used it to pronounce a blessing on a faithful servant (cf. Luke 1:45; 6:20-22; 7:23; 10:23; 11:27,28; 12:37,38,43; 14:14,15; 23:29). 12:44 "Truly" This is the term alēthōs used in the sense of the Hebrew "amen." Luke was writing to Gentiles who would not have understood the Hebrew term. SPECIAL TOPIC: AMEN 12:45 "if" This is a THIRD CLASS CONDITIONAL SENTENCE, which means potential action. 12:46 "and will cut him in pieces" This was an OT form of capital punishment (cf. LXX of 2 Sam. 12:31; 1 Chr. 20:3). It is used literally in the LXX of Exod. 29:17; Ezek. 24:4. Here it is used figuratively to intensify the eschatological judgment even on those who claim to know and serve Jesus (i.e., Matt. 7:21-23)! This term appears in the NT only here and in Matt. 24:57. Moulton and Milligan, Vocabulary of the Greek Testament, p. 165, provide an inscription which also uses the term figuratively. 12:47-48 This seems to assert degrees of punishment. Verse 47 implies that humans are punished in accordance with the best light they have (cf. James. 4:17). Verse 48 implies that everyone has some light and has not lived up to it (cf. Rom. 1:19-20; 2:14). For other passages on the seeming degrees of punishment see Luke 10:12-15; 11:31-32; Matt. 18:6,7. SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENT
Lucas 12:49-53
12:49 "I have come to cast fire upon the earth" The word "fire" is placed first in the Greek sentence for emphasis. In John 3:17-21 it states that Jesus did not come the first time as Judge, but as Savior. After being among fallen humans, He now wishes eschatological judgment was already present (cf. Luke 12:49b). Gospel hearers are divided into two, and only two, groups by how they respond to Jesus and His message (cf. Luke 24:44-49). SPECIAL TOPIC: FIRE ▣ "how I wish it were already kindled" Some see this as a SECOND CLASS CONDITIONAL SENTENCE (cf. Bass-Debrunner-Funk, Greek Grammar of the New Testament, pp. 359-360) a Semitic idiom (cf. Black, An Aramaic Approach to the Gospels and Acts, p. 123) A. T. Robertson, Word Pictures in the New Testament, vol. 2, p. 182, takes ti as "how" and ei as "that" (hoti), but also admits, "it is not clear what this passage meant" George M. Lamsa's translation of the ancient Syriac (Aramaic) manuscripts is "and I wish to do it, if it has not already been kindled" Jesus wants the Kingdom of God to be manifest on the earth (cf. Matt. 6:10), even though there will be a great cost to Himself and others (the loss of unbelievers eternally and the persecution of believers temporarily). 12:50 "I have a baptism to undergo" The Greek has "a baptism to be baptized with." From Mark 10:38 it is obvious that this does not refer to Jesus' water baptism, but to the persecution and rejection of His preaching His testing in Gethsemane His crucifixion on Calvary Jesus saw Himself as the fulfillment of Gen. 3:15 (the Promised Seed) and Isaiah 53 (Suffering Servant). He saw Psalm 22 as foreshadowing His own experience. SPECIAL TOPIC: A SUFFERING MESSIAH ▣ "how distressed" This term means a mental pressure (cf. Phil. 1:23). Jesus' struggle is so clearly seen in Gethsemane (cf. Mark 14:32-42; Matt. 26:36-46; and Luke 22:40-46). Salvation may be free, but it was not cheap! A good discussion of this verse is found in Hard Sayings of the Bible, pp. 472-475. This is a good resource book for difficult texts, both OT and NT. I commend it to you! 12:51 "Do not suppose that I came to grant peace on earth" See the parallel in Matt. 10:34-39. Even the close family relationships in a Jewish home will experience division over Jesus. There is a priority commitment needed to follow Him! Believers form a new family, the family of God (cf. Luke 8:21; 11:27-28)! SPECIAL TOPIC: PEACE (NT) SPECIAL TOPIC: PEACE (OT) 12:53 This may be a poem or dirge. It may be an allusion to Micah 7:6, because of the Matthew parallel (cf. Matt. 10:35,36), which quotes Micah 7:6.
Lucas 12:54-56
12:54 "He was saying to the crowds" Notice Jesus expressly states the group He is addressing (see note at Luke 12:41). ▣ "When you see" Jesus offers a series of weather forecasting signs (Luke 12:54-55) that this Palestinian audience knew well. They could predict the weather, but were blind to the coming judgment of God. They missed God's Messiah (cf. Luke 12:56)! 12:56 "hypocrites" See SPECIAL TOPIC: HYPOCRITES
Lucas 12:57-59
12:57-59 This is paralleled in Matt. 5:25-26. This brief teaching fits the general topic of eschatological judgment, but it does not fit well into this context. Luke is selecting, arranging, and adapting Jesus' words from Mark Quell his unique eyewitness sources (cf. Luke 1:1-4) Paul The Gospels are not chronological, sequential, cause-and-effect biographies. They are targeted, evangelistic tracts (see Fee and Stuart, How To Read the Bible For All Its Worth pp. 127-148). 12:59 "cent" This is the term lepton. It was the smallest Jewish coin and was made of copper (cf. Mark 12:42). It was worth about 1/64 of a denarius. SPECIAL TOPIC: COINS IN USE IN PALESTINE IN JESUS' DAY