Luke 12
TFGLuke 12:1-59
(Galilee.) L 1-59. [that is, while these things were occurring in the Pharisee’s house] [in their eagerness to get near enough to Jesus to see and hear] [that is, as the first or most appropriate lesson] [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.] [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 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.] [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– .] [The Roman here rendered penny, was worth about four-fifths of a cent. Two sparrows were sold for a penny . For two pennies, an extra one was thrown into the bargain, yet even it, so valueless, was not forgotten of God.] [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.] [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.] [Persecution would urge them to blasphemy . 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 ).
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.] [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] [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.] [This man’s sin was not theft or extortion. His wealth came to him honestly as a blessing from God] [his words betray his sin–his covetousness] [ ] [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 .
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.] [God may be represented as saying what he does] [319] [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] [the man said “many years,” but God said “this night”] [Death generally scatters possessions broadcast . For an echo of these words see .] [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.] [If you can not add one little moment to your life, why should you be anxious about the smaller concerns of property?] [ ] [320] [This passage from (excepting verse 26) will be found almost verbatim at . See , . See . 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 or that at , 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– .] [the long Oriental robe had to be lifted up and girded at the waist before the feet could step quickly– ] [this was needful; for Oriental weddings take place at night] [321] [Thus honoring him by a speedy welcome.] [The apostles had a foretaste of this honor on the evening of the last Passover– , .] [Originally the Jews had three watches ; but, following the Romans, they now had four watches. The second and third watches lasted from 9 to 3 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– .] [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.] [These words of warning confront every generation.] [Peter wished to know if the exhortation to watchfulness applied merely to the apostles or to all who heard.] [322] [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.] [As Pharaoh exalted Joseph– , .] [Cutting asunder was a punishment prevalent among ancient nations . 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.] [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 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.] [a firebrand] [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.] [a flood of suffering; that is, the agony of the cross] [distressed, perplexed] [The language here is broken, indicating the strong emotion of him who spoke it.] [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.] [324] [the Mediterranean Sea lay in that quarter, and rains came from thence] [The south winds of Palestine blew from the equator, crossed the intervening deserts and wildernesses, and were distressingly hot.] [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.] [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.] [A mite was their smallest coin, being worth about two mills. For notes on this passage, see Matt. v. 25, 26, . 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]