CHAPTER XII

Outline of Chapter 12

Theme: The Work Thou Gavest Him to Do

12:1–3 Pharisaism Exposed

12:4–7 Fear Not; God Cares

12:8–12 Fear Not; The Son of Man Will Acknowledge You

The Holy Spirit Will Help You

12:13–21 Interruption by Someone from the Crowd

Jesus’ Answer, including

The Parable of (The Notorious One) The Rich Fool

12:22–34 Warning Against Earthly Anxiety

12:35–48 The Parable of (The Noble Ones) The Watchful Servants

Interruption by Peter

Jesus’ Answer, including

The Parable of The Faithful versus The Unfaithful Servant

12:49–53 Jesus the Divider

12:54–56 Knowing How to Interpret the Weather

versus

Knowing How to Interpret the Time

12:57–59 Becoming Reconciled with the Accuser

12:1–3 Pharisaism Exposed

Cf. Matt. 10:26; 16:6; Mark 4:22; 8:15; Luke 8:17

12 1 In the meantime, when a crowd of so many thousands had gathered that they were trampling on each other, he began to say first of all to his disciples: “Be on your guard against the yeast of the Pharisees, which is hypocrisy. 2 Nothing is concealed that will not be revealed, or hidden that will not be made known. 3 Wherefore whatever you have said in the dark will be heard in the light, and whatever you have whispered³⁹⁵ behind closed doors³⁹⁶ will be proclaimed from the housetops.”

In the previous chapter Jesus was speaking to Pharisees and scribes. He now speaks about them, to his “disciples” (see verses 1, 22) and to the crowds (see verse 54). He warns against hypocrisy and other evils.

The first part of the discourse, though delivered before a huge audience—the luncheon is over, and Jesus is outside again—is meant especially for the disciples, while the final part is directed specifically to the multitudes. For details see on verses 13, 14, 16, 22, 54.

It is probably best to consider the contents of the entire chapter as consisting of one connected discourse. With two exceptions it is Jesus who is speaking throughout. The two exceptions may be considered interruptions. Or they may have been words addressed to Jesus when he for the time being ceased speaking.

The first interruption was by a man from the crowd. He desired to have an inheritance dispute settled in his favor, and he took for granted that Jesus could bring about the desired result. The second interruption was by Peter. He wanted the Master to tell him whether the words he had just spoken were meant for the disciples or for everybody.

As indicated in the Outline, the chapter can be subdivided into nine parts. It contains some of the most often quoted sayings of Jesus (verses 6, 7, 22–28, 31, 32, 34, 47, 48); also three well-known parables.

1. In the meantime, when a crowd of so many thousands had gathered that they were trampling on each other, he began to say first of all to his disciples: Be on your guard against the yeast of the Pharisees, which is hypocrisy.

“In the meantime” is a very indefinite expression. The events of 11:14–36, relating to The Great Galilean Ministry, are no longer in view. With 11:37 (“Now—or Once—, after he had finished speaking, a Pharisee invited Jesus to eat at his home”) time and place have changed. Even the warning against “the yeast of the Pharisees,” recorded in Mark 8:15 (noted above this chapter merely for comparison), and referring to an incident that occurred during The Retirement Ministry, is not a true parallel to Luke 12:1–3; that is, it does not cover the same event. This becomes very clear when the two stories are placed side by side. What took place as related by Luke here in 12:1–3 probably occurred somewhat later, perhaps during The Perean Ministry. That ministry, let it be borne in mind, is the framework of Luke’s Central Section, though the author frequently departs from it; namely, when he sees a good topical or logical connection with a happening that took place at another point of time during Christ’s earthly sojourn.

The true situation, then, is as follows. This is a continuation of the story begun in Luke 11:37. Jesus and his disciples are no longer in the Pharisee’s house. Outside, a huge crowd has gathered around the Master. Among the reasons for the size of this multitude (“many thousands,” see the note on this verse on page 658) there may well have been these two: (a) interest in Jesus as spellbinder and miracle-worker; (b) curiosity aroused by the controversy between Jesus and his Pharisaic opponents (11:37–54). So, everybody wants to hear what the “Prophet” is now saying. Since modern equipment was not available, the only way for people to hear was to get near enough to the speaker. No wonder that “they were trampling on each other.”

Jesus, then, directs his message first of all to his disciples. On this “first of all” see the note on this verse on pp. 658, 659. The word disciple, however, must not be taken in too narrow a sense. In addition to The Twelve, Jesus had many other followers (6:13; 10:1; 19:37; John 6:60, 66). Besides, he knew, of course, that his words would also be heard by the crowds in general, and that is what he wanted. But primarily he was now addressing his disciples.

He begins his message by issuing a warning against “the yeast of the Pharisees, which is hypocrisy.” This warning is closely linked with that which the Master had said a moment before, while he was still in the house (see Luke 11:39–44, 46). Hypocrisy means play-acting. It refers to the evil habit of hiding one’s real self behind a mask. It amounts to insincerity. Hypocrisy is dishonesty, deception.

Implied, of course, is the exhortation, “Be sincere!”

2. Nothing is concealed that will not be revealed, or hidden that will not be made known. Not only is hypocrisy dishonesty, it is also folly. As is stated over and over again in Scripture: the truth will come out, perhaps already in this life; but if not, then certainly on the day of the final judgment. See Eccles. 12:14; Matt. 10:26; Rom. 2:16; I Cor. 3:13; 4:5. The “books” will be opened (Rev. 20:12).

The Dutch have the following proverb:

Al is de leugen nog zo snel,

De waarheid achterhaalt haar wel.

The meaning is:

E’en though the lie runs e’er so fast,

The truth her overtakes at last.

Having stated the general truth, Jesus now applies it particularly to his disciples. He says:

3. Wherefore whatever you have said in the dark will be heard in the light, and whatever you have whispered behind closed doors will be proclaimed from the housetops.

Says the Psalmist:

“Even the darkness hides not from thee,

The night shines as the day;

The darkness and the light are both alike to thee” (Ps. 139:12).

Therefore the Revealer of “the secrets of men” (Rom. 2:16) will experience no difficulty in bringing out into the open whatever men, including the disciples of Jesus, have done or said in secret.

Are there certain things which have been whispered into the ear in “inner rooms”? The word inner rooms, used in the original, has reference to enclosures (generally within the homes of the well-to-do) where treasures were kept, and where at times “top secret” conferences were held.

Today the expression whispered behind closed doors is considered more idiomatic than “spoken in the ear in the inner chambers” (A.R.V.) or “… in closets” (A.V.). What Jesus is saying, then, is that whatever was at one time whispered behind closed doors will be publicly proclaimed. Since radio and TV had not yet been invented, and since the nearest thing to present-day broadcasting was at that time making something known by shouting it from the flat roof of a house, the latter figure is here used.

Implied in the lesson, “Hypocrisy is folly,” is the command, “Be wise!”

For Practical Lessons and Greek Words, etc., see pp. 657–661.

12:4–7 Fear Not

God Cares

Cf. Matt. 10:28–31

4 “I tell you, my friends, do not be afraid of those who kill the body and after that have nothing more they can do. 5 But I will show you whom you should fear. Fear him who, after killing, has power to cast into hell; yes, I tell you, fear him!

6 “Are not five sparrows sold for two cents? Yet not one of them is forgotten in God’s sight. 7 In fact, the very hairs of your head are all numbered. Have no fear; you are of more value than any number of³⁹⁷ sparrows.”

We have seen that hypocrisy is dishonesty and folly. It also signifies inability, lack of power. Those who worship at its shrine are weaklings. 4. I tell you, my friends, do not be afraid of those who kill the body and after that have nothing more they can do.

Note emphatic “I tell you”: here and again in verse 8. Also note “my friends,” used here alone in the Synoptics. However, does not John 15:14, 15 imply that Jesus made frequent use of this term? For its implications see N.T.C. on John, Vol. II, pp. 306, 307.

The disciples must take to heart the fact that the enemies are powerless. They are unable to inflict permanent injury. They cannot kill the soul. Killing the body is definitely all they can do. Their power to hurt God’s children does not go beyond that.

For that reason Jesus urges his disciples not to be afraid of these bitter opponents. The implied directive is “Be strong!”

Jesus continues: 5. But I will show you whom you should fear. To be sure, Jesus wants his disciples to fear, but the object of that fear must be God (definitely implied). And the nature of that fear? It amounts to a standing in awe of the majesty and holiness of God.

In our own day it is getting to be the custom of some to address God as if he were a “chum” or “pal” or “hail-fellow well met.” Such surely was not the attitude of Isaiah when in a vision he saw “the Lord sitting upon a throne, high and lifted up” (Isa. 6:1–4). The prophet’s response was, “Woe is me, for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for my eyes have seen the King, Jehovah of hosts.” Cf. Rev. 1:17.

It is those, those alone, who, by sovereign grace, have learned to pay such subdued, filial reverence to God, that can also enter into the sweetness of fellowship and friendship with him.

Those who are able to lift up their hearts to God and say:

O God, how wonderful thou art,

Thy majesty, how bright!

How beautiful thy mercy-seat

In depths of burning light!

O how I fear thee, living God,

With deepest, tenderest fears,

And worship thee with trembling hope

And penetential tears.

They have a right to add:

Yet I may love thee too, O Lord,

Almighty as thou art;

For thou hast stooped to ask of me

The love of my poor heart.

—F. W. Faber

Continued: Fear him who, after killing, has power to cast into hell …

The sense of the passage is this: the power to bring about momentary physical death is certainly not to be compared with the power to cast into never-ending punishment! Stand in awe, therefore, in the presence of him who is able to bring about this indescribably agonizing retribution. Note the repetition, adding emphasis: yes, I tell you, fear him! In other words, “Be reverent!”

The term rendered hell is Gehenna. It comes from Gē-Hinnōm, that is, the land of Hinnom, a valley belonging originally to Hinnom and later to his sons. One can find this valley on any good map of Jerusalem (just south of the city and curving toward the west). Originally, no doubt, this was a beautiful valley. But it did not remain so. It was in this valley that a high place was built. It was subsequently called Tophet, meaning, according to some, “place of spitting out” or “abhorrence”; according to others, “place of burning.” Either interpretation would fit very well. It would seem that in the top of this high place there was a deep hole in which much wood was piled, and that this wood was ignited by a stream of brimstone (see Isaiah 30:33). The wicked kings Ahaz and Manasseh actually made their children pass through this terrible fire as offerings to the gruesome idol Moloch (II Chron. 28:3; 33:6; cf. Lev. 18:21; I Kings 11:7). Others copied their wicked example (Jer. 32:35). Jeremiah predicted that the divine judgment would strike Tophet; God would visit the terrible wickedness that occurred in Gē-Hinnōm with such mass destruction that the place would become known as “the valley of slaughter” (Jer. 7:31–34; 19:6; 32:35). God-fearing King Josiah defiled this idolatrous high place, and stopped its abominations (II Kings 23:10). Afterwards Jerusalem’s rubbish was burnt here. Hence, whenever a person approached the valley, he would see those rubbish-burning flames.

Now by adding these various ideas represented by Gē-Hinnōm—namely, ever-burning fire, wickedness, abomination, divine judgment, slaughter—it is easily seen that this Gē-Hinnōm became a symbol for the everlasting abode of the wicked, namely, hell. Gē-Hinnōm becomes (in Greek) Gehenna, the place of never-ending torment.

The required awe and reverence do not amount to alarm, however. They must be combined with trust, for God is not only majestic and holy; he also loves and cares.

And so in this very heart and center of Luke’s Gospel—how many verses precede and how many follow?—we turn now to the central passage concerning the heart of God. It begins thus:

6, 7. Are not five sparrows sold for two cents?

Sparrows and other small birds were caught, killed, skinned, roasted, and consumed. They were considered delicacies, as is still the case in certain countries. They were (and are) an article of commerce. The price at the time when Jesus spoke these words was “two for an as [or assarion]” (Matt. 10:29), a Roman copper coin worth only about a sixteenth of a denarius. We might call the as a cent or penny; hence, “two for a penny.” Our present passage shows that for the price of two pennies an extra sparrow was thrown in; hence, “five for two cents.”

But even though sparrows were cheap in comparison with other articles, Jesus assures his disciples: Yet not one of them is forgotten in God’s sight. Not even the most insignificant of God’s creatures lies outside the sphere of his loving care. Jesus adds, In fact, the very hairs of your head are all numbered. God knows how many there are and pays attention to each and to all. Does not each hair belong to one of his children? Jesus adds, Have no fear; you are of more value [or: are worth more] than any number of sparrows. The implication is “Be fearless, trusting.”

Note these last words: “any number of sparrows.” Literally the original reads “many sparrows.” Several translators and commentators prefer this rendering, which is certainly correct. The same idea expressed somewhat more picturesquely would be “a flock of sparrows,” “many flocks of sparrows,” “hundreds of sparrows,” “a great many sparrows.” All of these renderings have been suggested, and there is merit in them all. I can see no valid objection to any of them.

Two other attempts are “sparrows” (“you are worth far more than sparrows,” Moffatt) and “any number of sparrows”; see explanation in N.T.C. on Matthew, p. 473; also N.E.B. Why these last two? Probably to avoid a misunderstanding, as if Jesus were saying, You are worth more than many—but not worth more than all—sparrows.” But all this is a minor matter. The main lesson is this: Jesus is assuring his disciples that God’s tender love and care will never fail them, not even in the hour of death. Cf. Rom. 8:31–39.

For Practical Lessons and Greek Words, etc., see pp. 657–661.

12:8–12 Fear Not

The Son of Man Will Acknowledge You; the Holy Spirit Will Help You

Cf. Matt. 10:32, 33; 12:32; 10:19, 20

8 “I tell you, whoever shall confess me before men, the Son of man will also confess him before the angels of God. 9 But he who denies me before men will be denied 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 “And when they are bringing you before³⁹⁸ synagogues, rulers, and authorities, do not worry about how you will defend yourselves³⁹⁹ or what you will say, 12 for in that very hour the Holy Spirit will teach you what you should say.”

8, 9. I tell you, whoever shall confess me before men, the Son of man will also confess him before the angels of God. But he who denies me before men will be denied before the angels of God.

The disciples must not fear men. They must trust God. That was the essence of the exhortation found in verses 4–7. In close connection with this, verse 8 now indicates: (a) the reward of trust that reveals itself in confessing Christ; and (b) the punishment that will follow fear of men, a fear expressing itself in disowning Christ.

It is clear, therefore, that even though Jesus has uttered a similar saying previously (Matt. 10:32, 33), he may very well have repeated it here, in somewhat altered form. The saying, in whichever form, fits beautifully into either context.

Note that where Matthew has “I” (in “I will confess”), Luke writes “the Son of man,” proving that the term the Son of man is Christ’s self-designation. For “Son of man” see also on 5:24. Further, note that where Matthew has “before my Father who is in heaven” Luke has “before the angels of God.” In view of Dan. 7:10; Mat. 16:27; 25:31, this presents no difficulty. Where the Father is, there are also his holy angels.

Jesus promises that he will confess or acknowledge before the angels of God those who confess him. This word confess or acknowledge shows that the message to be brought by the disciples must not be coldly objective, a mere recitation of memorized words. On the contrary, the hearts of these men must be in their message. Their preaching must be witness-bearing. It should include their personal testimony (Ps. 66:16). Jesus, then, promises that he himself will acknowledge those true witnesses to be his own. He will confess them before the angels of God. In this connection read especially Matt. 25:34–36, 40. The lesson is “Be outspoken” in the defense of the faith!

On the other hand, those who deny or disown him will be denied before these same angels. See Matt. 25:41–43, 45. In this case Jesus is not quoted as saying, “I will deny them.” What we read is “they will be denied [or disowned].” This change was made, perhaps, to emphasize all the more strongly the sorrowful lot of those who will be thus rejected.

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.

Having spoken about the Father and his care, and about the Son of man and his public acknowledgment of those who are his own, it is but logical that Jesus should now also speak about the Holy Spirit.

First, in comparison with the Son, and then with respect to his relation to the disciples. Is not that a very logical order?

That those who sinned against the Son of man are, upon repentance, forgiven, is clear from many passages, including, for example, Matt. 27:44; cf. Luke 23:42, 43.

The question is, “How is it to be understood that blasphemy against the Holy Spirit is unpardonable?” As to other sins, no matter how grievous or gruesome, there is pardon for them. There is forgiveness for David’s sin of adultery, dishonesty, and murder (II Sam. 12:13; Ps. 51; cf. Ps. 32); for the “many” sins of the woman of Luke 7; for the prodigal son’s “riotous living” (Luke 15:13, 21–24); for Simon Peter’s triple denial accompanied by profanity (Matt. 26:74, 75; Luke 22:31, 32; John 18:15–18, 25–27; 21:15–17); and for Paul’s preconversion merciless persecution of Christians (Acts 9:1; 22:4; 26:9–11; I Cor. 15:9; Eph. 3:8; Phil. 3:6). But for the man who “speaks against the Holy Spirit” there is no pardon.

Why not? Here, as always when the text itself is not immediately clear, the historical context must be our guide. See Luke 11:15, 18; Mark 3:22; cf. John 7:20; 8:48, 52; 10:20. From it we learn that the bitter opponents of Jesus have been ascribing to Satan what the Holy Spirit, through Christ, was achieving. Moreover, they were doing this willfully, deliberately. In spite of all the evidences to the contrary they were still affirming that Jesus was expelling demons by the power of Beelzebul. Now to be forgiven implies that the sinner be truly penitent. Among the opponents such genuine sorrow for sin was totally lacking. For penitence they substituted hardening; for confession, plotting. Thus, by means of their own criminal and completely inexcusable callousness, they were dooming themselves. Their sin was unpardonable because they were unwilling to tread the path that leads to pardon. For a thief, an adulterer, and a murderer there is hope. The message of the gospel may cause him to cry out, “O God be merciful to me, the sinner.” But when a man has become hardened, so that he has made up his mind not to pay any attention to the promptings of the Spirit, not even to listen to his pleading and warning voice, he has placed himself on the road that leads to perdition. He has sinned the sin “unto death” (I John 5:16; see also Heb. 6:4–8).

For anyone who is truly penitent, no matter how shameful his transgressions may have been, there is no reason to despair (Ps. 103:12; Isa. 1:18; 44:22; 55:6, 7; Mic. 7:18–20; I John 1:9).

On the other hand, there is no excuse for being indifferent, as if the subject of the unpardonable sin is of no concern to the average church member. The blasphemy against the Spirit is the result of gradual progress in sin. Grieving the Spirit (Eph. 4:30), if unrepented of, leads to resisting the Spirit (Acts 7:51), which, if persisted in, develops into quenching the Spirit (I Thess. 5:19). The true solution is found in Ps. 95:7b, 8a, “Today O that you would listen to his voice. Harden not your hearts!” Cf. Heb. 3:7, 8a.

This warning regarding the blasphemy against the Holy Spirit does not mean that he is someone to be avoided at all cost. On the contrary, not only does the Father tenderly care for his own (verses 4–7), and the Son assure them that he will acknowledge them as his very own (verse 8), but also the Holy Spirit will help them in their hour of need:

11, 12. And when they are bringing you before synagogues, rulers, and authorities, do not worry about how you will defend yourselves or what you will say, for in that very hour the Holy Spirit will teach you what you should say.

On the synagogue, its history, functions, importance, see N.T.C. on Mark, pp. 74–76. Being brought to trial before synagogues could be a frightening experience. But not only does Jesus mention synagogues, he also speaks of “rulers and authorities.” These might be either Jewish or Gentile. How to conduct oneself before such judges, not excluding governors and kings, how to address them and what to say to them in defense, might well fill the minds and hearts of unlearned disciples of Jesus with apprehension and horror.

Nevertheless, Jesus tells his followers, “Do not worry,” that is, “Whenever worry raises its head, knock it down at once.” Reason: in that very hour the Holy Spirit will teach you what to say.

As is clear from 21:14, 15 and from Matt. 10:19, 20, what Jesus means is: at the very moment when you need to know what to say, then and not before, the Holy Spirit will work within you in such an effective manner, illumining the mind and sharpening the power of speech, that you will know exactly what to say.

That this prophecy too was gloriously fulfilled is evident from the speeches of Peter, or Peter and John (Acts 4:8–12, 19, 20, with the effect upon the audience described in 4:13, 14), and from those of Paul (Acts 21:39–22:21; 23:1, 6; 24:10–21; 26:1–23).⁴⁰⁰

Practical Lessons Derived from 12:1–12

The Lesson Summary is: be sincere, wise, strong, reverent, fearless, trusting, outspoken.

Verse 2

“Nothing is concealed that will not be revealed.” “You can fool some of the people all of the time, and all of the people some of the time, but you cannot fool all of the people all the time.” Attributed to A. Lincoln. See chart on page 658.

Verses 6, 7

“Are not five sparrows sold for two cents? … Have no fear; you are of more value than any number of sparrows.”

Biblical Examples of Hypocrisy and Its Results

Name(s) of the Person(s) Guilty of Hypocrisy	Description of the Deed Read:	Result Read:
Jacob	Gen. 27:1–33	Gen. 27:41
Absalom	II Sam. 15:1–3	II Sam. 18:9, 14
Jeroboam	I Kings 14:1–4	I Kings 14:5–17
Gehazi	II Kings 5:20–25	II Kings 5:26, 27
Judas Iscariot	Matt. 26:49	Matt. 27:3–5
Ananias and Sapphira	Acts 5:1, 2, 7, 8	Acts 2:3–6, 9, 10

Said the robin to the sparrow,

I should really like to know

Why those anxious human beings

Rush about and worry so.

Said the sparrow to the robin,

Well, I think that it must be

That they have no heavenly Father

Such as cares for you and me.

The Prairie Pastor

Verse 10

“But anyone who blasphemes against the Holy Spirit will not be forgiven.”

The essence of the sin against the Holy Spirit can be condensed into, just one word—i m p e n i t e n c e.

If anyone is truly sorry for his sins, he cannot at the same time be guilty of “the sin against the Holy Spirit,” “the unpardonable sin,” for true sorrow is the work and fruit of the Holy Spirit, and shows that this Spirit is dwelling in the heart of that penitent.

Notes on Greek Words, Phrases, and Constructions in 12:1–12

Verse 1

Ἐν οἷς, in the midst of which; that is, in the meantime. To begin a new paragraph with a relative was in harmony with classical usage. Note gen. absolute construction: “a crowd of so many thousands having gathered,” etc.

ἐπισυναχθεισῶν, gen. pl. aor. pass. participle of ἐπισυνάγω, to gather, assemble.

μυριάδων, gen. pl. of μυριάς, basically ten thousand. The word is used in that sense in Acts 19:19, where “five ten thousands” means “fifty thousand.” Secondary meaning: innumerable multitude, pl. “thousands” or even “thousands upon thousands.” Cf. myriad.

Greijdanus constructs πρῶτον with προσέχετε, “be on your guard.” His argument is that, “later on in the chapter we do not read that Jesus subsequently began to speak to others” (Korte Verklaring, Vol. I, p. 328). Geldenhuys agrees, op. cit., p. 350. Well, that construction makes sense, and these authors may be right in favoring it. Nevertheless, is it correct to say that in the entire chapter Jesus is not represented as addressing another group? What of verse 54? That verse has convinced me that the more generally accepted rendering “he began to say first of all to his disciples” has a slight edge.

προσέχετε … ἀπό, put your mind (supply τὸν νοῦν) on avoiding, etc.; that is, be on your guard against, etc.

Verse 2

συγκεκαλυμμένον ἐστιν, third per. s. perf. pass. periphrastic of συγκαλύπτω*, to cover up completely, conceal.

ἀποκαλυφθήσεται, third per. s. fut. indicat. pass. of ἀποκαλύπτω, to uncover, reveal. See also 2:35; 10:21, 22; 17:30.

Verse 3

ἀνθ᾽ ῶ̔ν. Robertson (Translation, pp. 75, 195) offers “because” as English equivalent. It is difficult, however, to understand how the statement “Whatever you have said in the dark will be heard in the light” can indicate the cause of the far more general truth “Nothing is concealed that will not he revealed.” But, as I have shown in my dissertation “The Meaning of the Preposition ἀντί in the New Testament,” pp. 26, 27, 40, the solution is that ἀντί does not always mean because. It can also mean wherefore. An interesting example is the one from the Rosetta Stone: “… wherefore the gods gave you health, victory, strength, and all other good things.”

Of course, one is not limited to the word wherefore. Any true synonym will do; e.g., therefore, accordingly, so, so then, etc. Among those translations that show that the authors have correctly grasped the connection between verses 2 and 3, and the true meaning here of ἀνθ᾽ ῶ̔ν, are the following: A.V., A.R.V., N.A.S., N.E.B., Berkeley Version, Moffatt, Weymouth, Norlie, Jerusalem Bible, Good News for Modern Man, Lenski, Dutch (both Statenvertaling and Nieuwe Vertaling). Even the omission in English of any connecting word, such as wherefore, cannot be considered incorrect, since the omission at this point will almost certainly convey to the reader the same idea as wherefore. In the group of correct translations the following must therefore also be included: R.S.V., Beck, Phillips, Amplified, N.I.V.

Now everything runs smoothly: because the general proposition holds, namely, that nothing is concealed that will not be revealed, it follows that the far more restricted proposition is also true: “Whatever you have said in the dark will be heard in the light.”

ταμείοις, dat. pl. Of ταμεῖον; here: inner room; in verse 24: storeroom. For an obvious reason (see Matt. 6:19, 20) a storeroom for precious commodities was generally an inner room.

Verses 4–7

We should distinguish carefully between the various forms of the verb φοβέω here used:

φοβηθῆτε (verses 4a, 5a), sec. per. pl. aor. subjunct. middle (verse 4a, in a prohibition).

φοβήθητε (twice in verse 5), sec. per. pl. aor. imperat. middle, in a command.

φοβεῖσθε (verse 7), sec. per. pl. pres. imperat. middle, in a prohibition; durative: have no fear.

Note also in verse 6 the nom. pl., and in verse 7 the gen. pl. (because of διαφέρετε) of the noun στρουθίον, sparrow.

A few more words—two in verse 6, three in verse 7—merit comment:

πωλοῦνται, third per. pl. indicat. pass. of πωλέω, to sell. Note also the sec. per. pl. aor. imperat. act. form of this verb in verse 33. Cf. monopoly.

ἔστιν ἐπιλελησμένον, periphrastic third per. s. perf. indicat. pass. of ἐπιλανθάνομαι, to forget; pass., as here: to be forgotten, to escape notice.

ἀλλά (see also the note on 1:60 on page 119) is not always an adversative particle; it can also be ascensive. When this is true the meaning will vary according to context. The following translations have been suggested: “in fact” (here in 12:7), “why” (16:21), “in addition [or besides]” (24:22), “yes” (Phil. 1:18).

ἠρίθμηνται, third per. pl. indicat. pass. of ἀριθμέω, to number.

διαφέφετε, sec. per. pl. pres. indicat. of διαφέρω; lit. to carry in different directions, or: to carry through (Mark 11:16); to differ (I Cor. 15:41); and here in Luke 12:7 to differ favorably; that is, to excel; so also in verse 24.

Verses 8–10

For ὁμολογήσῃ, third per. s. aor. subjunct. act. of ὁμολογέω, to confess, acknowledge; see also N.T.C. on Matthew, footnote 477 on pp. 497, 498. The phrase ὁμολογέω ἐν can be regarded as an Aramaism.

πᾶς ὅς … ἐν αὐτῷ. There is an anacoluthon here, for αὐτῷ refers to πᾶς ὅς which, however, the Greek allows to remain in the nominative, πᾶς ὅς … ἀνθρώπων being a nominative absolute. Note somewhat similar anacolutha in verses 9 and 10.

ἀρνησάμενος, nom. aor. (timeless) s. participle of ἀρνέομαι, to deny, disown. A compound form of the same verb is ἀπαρνηθήσεται, third per. s. fut. pass. of ἀπαρνέομαι.

ἀφεθήσεται (twice in verse 10), third per. s. fut. indicat. pass. of ἀφίημι, here meaning: to forgive (impersonal use of verb in both cases). For various meanings of this verb see the note on 4:39 on page 271, and the note on 6:42 on page 364.

βλασφημήσαντι, dat. s. masc. aor. act. participle of βλασφημέω. When, as here, this verb is used with the Deity as its object, the meaning is: to blaspheme; when men are the objects, the sense is: to revile, insult.

Verse 11

εἰσφέρωσιν, third per. pl. pres. subjunct. (after ὅταν, when or whenever) act. of εἰσφέρω, to bring in.

μεριμνήσητε, sec. per. pl. aor. subjunct. (in a prohibition) of μεριμνάω (lit., to divide the mind), to be anxious, to worry.

We have already met this verb in 10:41; see the note on that verse on page 603. And now in chapter 12 forms of this verb are found also in verse 22 (μεριμνᾶτε), sec. per. pl. pres. imperat.; in verse 26, same form but now pres. indicat.; and in verse 25 (μεριμνῶν), pres. participle.

Aside from these occurrences in Luke, the New Testament use of this verb is confined to Matt. 6:25–34 (6 times); 10:19; I Cor. 7:32–34 (4 times); 12:25; and Phil. 2:20; 4:6.

ἀπολογήσησθε, sec. per. pl. aor. subjunct. (deliberative) middle of ἀπολογέομαι, to defend oneself. Cf. apology.

12:13–21 The Parable of

(The Notorious One)

The Rich Fool

13 Someone from the crowd said to him, “Teacher, tell my brother to share the inheritance with me.” 14 He answered, “Man, who appointed me judge or arbitrator in your case?” 15 Then he said to them, “Watch out! Be on your guard against greed of every description, for a man’s life does not consist in the abundance of his possessions.”

16 And he told them a parable, saying:

“The ground of a certain rich man produced bumper crops. 17 So he carried on a dialogue within himself, saying, ‘What shall I do, for I have no space where I can store my crops?’ 18 Then he said, ‘This is what I’ll do: I will tear down my barns⁴⁰¹ and I will build bigger ones, and there I will store all my grain and goods. 19 And I will say to my soul, Soul, you have ample goods laid up for many years. Take it easy; eat, drink, and have a good time.’ 20 But God said to him, ‘You fool! This very night your soul is being demanded of you, and the things you have prepared (for yourself), whose shall they be?’ 21 So it goes with one who hoards up riches for himself but is not rich in God’s sight.”⁴⁰²

Jesus has been emphasizing the folly of worry. He has been saying, “Are not five sparrows sold for two cents? Yet not one of them is forgotten in God’s sight.… Have no fear; you are of more value than any number of sparrows.”

One would think that in view of such words of encouragement the reaction of everyone would be, “How rich we are!”

Upon one listener, however, the words of Jesus seem to have made no impression whatever. Someone has said, “When there is an inheritance 99 percent of the people become wolves.”

13. Someone from the crowd said to him, Teacher, tell my brother to share the inheritance with me.

The person who made this request could think of only one thing: the inheritance! He was convinced that he was being cheated. To be sure, regulations concerning the division of an inheritance could be found in Deut. 21:15–17; see also Num. 27:8–11 and ch. 36. But it is possible that in the present case justice was not being done. So, at least, it seemed to the complainant. Was he, perhaps, the younger of two brothers, and was his brother totally unwilling to share the inheritance with him?

But why did he urge Jesus to intervene in this dispute? The reason may have been that he took this Teacher to be a rabbi, and, knowing that rabbis at times settled matters of this nature, therefore asked him to bring this quarrel to a conclusion favorable to himself, the younger brother.

14. He answered, Man, who appointed me judge or arbitrator in your case?

Jesus definitely refuses to comply with the request; this probably for two reasons: (a) he did not wish to ignore the authorities who were supposed to take care of such matters; and (b) he himself had been appointed to shoulder a task far more important and sublime, namely, to seek and to save the lost (19:10).

The Master knew very well that the petitioner’s preoccupation with strictly mundane affairs had its root in cupidity. Therefore he now issues a warning, addressed not only to this man but to the entire multitude: 15. Then he said to them, Watch out! Be on your guard against greed of every description.

This is a most earnest warning. Let every listener take it to heart. Let him begin to take inventory. Let him make it his serious business to ask himself again and again, “Am I perhaps a greedy individual? Do I experience joy in giving, in helping along good causes? Or am I, perhaps, a selfish person? Do I have an inordinate yearning for material possessions? For honor, prestige? For power and position? Briefly, am I greedy?”

The Greek word for greed is very descriptive. Literally it means: the thirst for having more, always having more and more and still more. It is as if a man in order to quench his thirst takes a drink of salt water, which happens to be the only water that is available. This makes him still more thirsty. So he drinks again and again, until his thirst kills him. In this connection think also of one of the German words for greed: die Habgier; cf. the Dutch: hebzucht, the uncontrolled yearning to have … have … have … more … and … more … and still more.

Jesus tells these people—and is telling us today—not to become enslaved to this demon of greed, and he adds: for a man’s life [the life that really matters] does not consist in the abundance of his possessions, his earthly goods.

In order to drive home this point, there follows:

16. And he told them a parable, saying: The ground of a certain rich man produced bumper crops.

What was wrong with this farmer? The fact that he was successful? Of course not. Nowhere does Scripture condemn success of riches as such. God never rebuked the following because they were rich: Abraham, Solomon, Job, Joseph of Arimathea (see Gen. 13:2; I Kings 3:10–13; Job 42:12; Matt. 27:57).

What then? Had he acquired his wealth by dishonest means? There is nothing in the text that points in that direction. On the contrary, we are given the distinct impression that this man had become rich because God had blessed the labors of his hands and had caused his soil to be so fertile that it produced bumper crops.

What was really wrong becomes clear from the following verses: 17–19. So he carried on a dialogue within himself, saying, What shall I do, for I have no space where I can store my crops? Then he said, This is what I’ll do: I will tear down my barns and I will build bigger ones, and there I will store all my grain and goods. And I will say to my soul, Soul, you have ample goods laid up for many years. Take it easy; eat, drink, and have a good time.

Note the following:

First of all, the rich man shows that he does not know himself. He fails to realize that his body is mortal and will not necessarily live on “for many years:” Also, he does not take account of the fact that the “ample goods” in which he rejoices cannot satisfy the soul. His soul has nothing!

Secondly, he does not figure with the needs of others. He is thoroughly selfish. Both in the Greek original and in my translation the words I and my occur an even dozen times. There are 8 I’s and 4 my’s. He should have realized that there were other people who were in need of some of his grain. He missed the joy of generous giving. All he could think of was tearing down the old barns or granaries in order to build bigger ones, in which to store for himself his grain, etc.

Applying this to the present-day situation, we may well ask ourselves whether we are doing all we should for the hungry and poverty-stricken. Consider the population explosion. It is estimated that at the time when this parable was spoken there were about one-fourth of a billion people living on earth. Not until the year a.d. 1830 did the number reach one billion, a century later two billion. Today (1978) the estimated world population is over four billion.

These people need food. They need healthy bodies. In certain regions of the earth there are hundreds of thousands of children with bloated abdomens, toothpick arms, and bulging eyes! Indeed, the outline of their ribs is visible on their chests!

In addition to the population explosion there are other reasons for this deplorable situation. Some of them are: unfavorable climatic and/or soil conditions, lack of sanitation, crude farm implements, lack of technical skills, and, let us not forget, superstition. Thus, to a Hindu the cow is the most sacred of animals. It is not an article of food.

What the hungry people of the earth need, therefore, is technical skill, knowledge and application of the rules of hygiene, of crop-raising and soil cultivation and irrigation, in some instances better seed, and a sufficient number of good doctors. All these needs are urgent. They must not be underestimated. But what they need above all else is the gospel of the saving grace of God in Jesus Christ!

Shall we, whose souls are lighted

With wisdom from on high,

Shall we to men benighted

The lamp of life deny?

Salvation! O salvation!

The joyful sound proclaim

Till earth’s remotest nation

Has learned Messiah’s Name.

R. Heber,

third stanza of

“From Greenland’s Icy Mountains”

Thirdly, the rich man does not thank and glorify God. For all practical purposes this man is an atheist. In view of his abundant harvest we were justified in expecting him to exclaim, “Bless Jehovah, O my soul, and forget not all his benefits! Who am I that thou hast brought me so far? What shall I render to the Lord for all his benefits toward me?” But no, he says nothing of the kind. What he does say in his soliloquy is, “Take it easy; eat, drink, and have a good time”!

The grim awakening follows:

20. But God said to him, You fool! This very night your soul is being demanded of you, and the things you have prepared (for yourself), whose shall they be?

God calls this man “Fool,” and a fool he was indeed, for he seemed to think that he had no need of God whatever, that he himself was in control of his life, soul and body both, that he was “the master of his fate and the captain of his soul.” Now God tells him that his soul will be required of him not after “many years” but “this very night.” God himself will demand it of him. Note that the fool was wrong not only in thinking that he was in control of life’s ending. He was also wrong in forgetting that he did not even know when it would be terminated. He should have reminded himself of the words of Ps. 39:4–6 (in part), “Jehovah, let me know how frail I am.… Surely every man is mere breath.… He heaps up riches, and knows not who shall gather them.” See also Ps. 90:10 and 103:15, 16.

How the heirs trust have laughed as they were dividing the things he had so studiously heaped up … for himself! And while they were doing this, where was he? Read Ps. 73:19, 20.

Jesus sums up the parable’s main lesson as follows:

21. So it goes with one who hoards up riches for himself but is not rich in God’s sight. Jesus has reference to the man who lives only for himself and does not figure with God.

To be sure, a man should, in thorough consciousness of his dependence on God, and in gratitude to him, try to supply his own needs and those of his family. Prov. 6:6 (“Go to the ant, you sluggard,” etc.) was not written in vain; neither was the advice Joseph gave to Pharaoh (Gen. 41:25–36). Just so one does not forget the principle laid down so clearly here in Luke 12:21. And is not this the same, in essence, as that which the Lord also established in Matt. 6:33, “But seek first his kingdom and his righteousness, and all these things will be granted to you as an extra gift”? It’s a matter of selecting the right item to be placed first on our list of priorities. It should be “his kingdom and his righteousness.” “Delight yourself in Jehovah, and he will give you the desires of your heart” (Ps. 37:4). See also I Cor. 10:31.

For Practical Lessons and Greek Words, etc., see pp. 671–675.

12:22–34 Warning Against Earthly Anxiety

Cf. Matt. 6:19–21, 25–34; 19:21; Mark 10:21; Luke 11:41; 18:22

22 And he said to his disciples, “Therefore I say to you, Do not be anxious about your life, what you are going to eat; or about your body, what you are going to wear. 23 Life is worth more than food, and the body than clothes. 24 Consider the ravens: they neither sow nor reap; they have neither storeroom nor granary;⁴⁰³ yet God feeds them. How much more valuable you are than the birds! 25 And who among you is able, by worrying, to add even one cubit to his life-span? 26 Since, then, you cannot do this very little thing, why are you anxious about the rest?

27 “Consider the lilies, how they grow. They neither toil nor spin; yet I tell you that even Solomon in all his splendor did not dress himself like one of these. 28 Now if God so clothes the grass in the field, which today is alive and tomorrow is thrown into the furnace, how much more will he clothe you, O men of little faith! 29 You surely must not set your heart on what you will eat or what you will drink, nor must you live in a state of constant worry. 30 For all of these matters are the very things worldly people⁴⁰⁴ are constantly craving. Besides, your heavenly Father knows that you need them. 31 But seek his kingdom, and these things will be granted to you as an extra gift.

32 “Fear not, little flock, for your Father takes pleasure in giving you the kingdom. 33 Sell your possessions and give to charity. Provide for yourselves purses that will never wear out, a treasure in heaven that will never give out, where no thief can reach and no moth ravage. 34 For where your treasure is, there will your heart be also.”

22, 23. And he said to his disciples, Therefore I say to you, Do not be anxious about your life, what you are going to eat; or about your body, what you are going to wear. Life is worth more than food, and the body than clothes.

At this point it is clear that Jesus addresses himself again particularly to his disciples. He starts out by saying, “Therefore,” etc.

In other words, worry about what to eat and what to wear ill befits the person who realizes that his life and his body are under God’s constant care, and that it is God, he alone, who determines the length of anyone’s life-span (see verses 6, 7, 20). Moreover, he who has provided the greater, namely, life and the body, will he not also furnish the lesser, namely, food and clothes?

To anyone who is acquainted with The Sermon on the Mount (Matt. 5–7; Luke 6) it is immediately clear that the part of the discourse recorded here in Luke 12:22–34 is a repetition, with variations, omissions, and additions, of a section of that famous sermon, namely, of Matt. 6:25–34. And would it not have been a great loss if these precious passages had been spoken only once during Christ’s earthly ministry?

Continuing, then, with passages from The Sermon on the Mount, Jesus says (he may have been pointing upward to a flock of ravens or—as others

Similarities Between Luke 12 and Matthew 6

Verse in Luke 12	*Key to Content*	Verse(s) in Matthew 6
22	Do not be anxious about your life … your body	25a
23	Life is worth more than food, and the body than clothes	25b
24	Consider the ravens [the birds of the air]	26
25	Who is able, by worrying, to add one cubit to his life-span?	27
27	Consider the lilies, how they grow	28b, 29
28	If God so clothes the grass. etc.	30
29	You … must not live in … constant worry, etc.	cf. 31, 34
30	All these things worldly people are craving	cf. 32
31	Seek his kingdom [Seek first his kingdom]	33
33b	… where no thief can reach and no moth ravage	cf. 19, 20
34	Where your treasure is, etc.	21

interpret the word—crows): 24. Consider the ravens; they neither sow nor reap; they have neither storeroom nor granary; yet God feeds them. How much more valuable you are than the birds.

These ravens were merely birds. Besides, they knew nothing about farming; that is, they neither sowed nor reaped. Also, they neither owned nor had at their disposal storerooms or barns to which they could bring their goods. To top it all, they were even counted among the unclean birds (see the list in Lev. 11:13–19). Nevertheless, they were well taken care of, for God himself fed them. Jesus implies: then why should you worry? How much more valuable you are than the birds!

The senselessness of worry is evident also from the following:

25, 26. And who among you is able, by worrying, to add even one cubit to his life-span? Since, then, you cannot do this very little thing, why are you anxious about the rest?

The word I have translated “life-span” may refer either to age or to height or stature. Thus Zacchaeus was small in stature (Luke 19:3), but Sarah was long past the age of conceiving (Heb. 11:11). The man born blind, healed by Jesus, had reached the age of legal maturity (John 9:21, 23). Here in Luke 12:25 A.V. has “stature.” But in the present context this meaning is improbable, and this for two reasons: (a) adding this amount is here represented as being “a very little thing.” Adding a cubit to a life-span of seventy or eighty years would not amount to much, but actually becoming taller by forty-six centimeters can hardly be considered an altogether insignificant accomplishment; and (b) who, except perhaps a dwarf or a midget, would impatiently desire to add that amount to his height? A man may worry himself to death; he cannot worry himself into a longer span of life. See also Ps. 39:4–6.

The Lord now turns to another example from nature. Paralleling what he has said about the ravens (verse 24), he now turns to the lilies (verses 27, 28). In line with his teaching regarding the divine provision of food so that a person may keep alive (verse 24), he now shows that God will also provide clothes so that this person’s body may be covered. Jesus says: 27. Consider the lilies, how they grow. They neither toil nor spin; yet I tell you that even Solomon in all his splendor did not dress himself like one of these.

“Consider”—that is, notice carefully, study closely—the “lilies.” Exactly what kind of flower the Lord had in mind when he said “lilies” cannot be determined. Some guesses are: irises, narcissi, Turk’s cap lilies, and gladioli. In the light of the context (note “the grass in the field”) it is very well possible that Jesus, instead of referring to any particular kind of flower, was thinking of all the beautiful flowers that were adding their splendor to the landscape at that time of the year.

“How they grow” must mean, as the context indicates: without any toil whatever on their part, nor any care being bestowed on them by any human individual, “how easily and freely, and yet how gorgeously.” Though the “lilies” do not spin a single thread, yet even Solomon in all his splendor did not dress himself like one of these. Is not this true in at least this respect, namely, that Solomon’s finest apparel was at best but a mimicry and derivative of that which in nature comes fresh from the hand of God? Pristine beauty cannot be matched!

Yet the simultaneous outburst of flowers in the spring of the year just as suddenly vanishes: today these flowers are fully alive and adorn the fields; tomorrow this “grass in the field,” that is, this sum total of uncultivated (in contrast with cultivated) plants, serves as fuel for the domestic oven, in a land where fuel was not plentiful.

28. Now if God so clothes the grass in the field, which today is alive and tomorrow is thrown into the furnace, how much more will he clothe you, O men of little faith!

There is a double argument here, as follows:

a. from the less to the greater: if God provides for the short-lived grass, he will surely provide for his children, destined for eternal glory.

b. from the greater to the less: If God decks the wild flowers with such very beautiful garments, then he will certainly clothe his children with the ordinary garments which they need.

Jesus calls his worrying followers “men of little faith.” The various passages and the contexts in which he makes use of this description are as follows:

Matt. 6:30 and its parallel here in Luke 12:28 (worry about clothes)

Matt. 8:26 (the disciples’ fear of drowning during a storm at sea)

Matt. 14:31 (Peter’s similar fear)

Matt. 16:8 (the disciples’ failure to remember the lesson they had received in connection with Christ’s miracle-working power).

Based upon these passages, it would seem that the description refers to the fact that those so characterized were not sufficiently taking to heart the comfort they should have derived from the presence, promises, power, and love of Christ.

So far in this section Jesus has shown that worry or earthly anxiety is inconsistent with his disciples’ position as the crown of God’s creation (verses 22–24, 28, 29), and that it is also thoroughly useless (verses 25, 26). In verses 29, 30 he adds as a further argument against worry the fact that it is inconsistent with the disciples’ position as believers over against unbelievers, worldlings. Are not Christ’s followers the children of the heavenly Father, that is, of him who knows their needs and will therefore supply them? Jesus says: 29, 30. You surely must not set your heart on what you will eat or what you will drink, nor must you live in a state of constant worry. For all of these matters are the very things worldly people are constantly craving. Besides, your heavenly Father knows that you need them.

Note the marked emphasis on you over against others!

What Jesus is stressing is that God’s children must not behave like “the nations of the world.” They must be distinctive in their thinking, speaking, acting.

It would be difficult to exaggerate the significance of the passage before us. What Jesus is saying is that believers must differ in their inner yearnings, must set their hearts on different things, must be controlled by different ideals, and must be motivated by a different love.

When church members hardly differ at all from “outsiders” in the ambitions they cherish, in the goals they try to achieve, in the manner in which they react to the disappointments and adversities of life, in the way they conduct their social events and parties, in the kind of literature they prefer to read, in the songs they prefer to sing, in their choice of friends with whom they feel at home, etc., there is something very wrong. What Jesus here teaches is entirely in line with the rest of Scripture. A few passages must suffice:

“It is a people that dwells alone and shall not be reckoned among the nations” (Num. 23:9).

“If Jehovah be God, follow him; but if Baal, then follow him” (I Kings 18:21).

“Be not unequally yoked with unbelievers” (II Cor. 6:14).

To be real, religion must be vital. It is easy to “recite” the Apostles’ Creed, and in doing so to say, “I believe in God the Father, Almighty, Maker of heaven and earth,” but to realize in one’s heart of hearts that this “heavenly Father” actually knows that we need food and drink, and will take care that we have it, to be convinced of this even though we may be unemployed … that is another matter. But that is exactly what Jesus here teaches.

Note also that Jesus refers not only to eating but also to drinking. The reason for this may well be that he knew and figured with the fact that there and then water—especially water fit to drink—was not always and everywhere easily obtainable.

Jesus has been speaking in negative terms. He has been saying, “Do not be anxious about your life” (verse 22) and “Do not set your heart on what you will eat or what you will drink.” He now changes to the positive approach and says, 31. But seek his kingdom, and these things will be granted to you as an extra gift.

For the meaning of the term the kingdom of God see on 4:43. Christ’s disciples are being urged, therefore, to see to it that the rule of God is being established more and more in their own lives and in the lives of others. The reward of grace is this, that while they are concentrating all their attention on establishing God’s kingdom everywhere, their heavenly Father sees to it that they do not only have an abundance of spiritual blessings, but also, in addition, food and clothing. The necessities of daily living will not be lacking to them. For further elucidation see I Kings 3:10–14; Mark 10:29, 30; Luke 22:35; and I Tim. 4:8.

Very tenderly Jesus now adds, 32. Fear not, little flock [a form of address found nowhere else in the New Testament], for your Father takes pleasure in giving you the kingdom. Though small in number, the flock is dear to the Father!

Jesus a moment ago (verse 31) told his disciples that they must seek the kingdom, making it an object of continuous search. Now he calls the kingdom a gift. Nevertheless, these two ideas are not contradictory. An example from nature will clarify this. Of itself a tree has no power to maintain itself. Its roots are, as it were, empty hands stretched out to the environment. It is dependent on the sun, the air, the clouds, and the soil. It does not even have the strength to absorb the nourishment it requires. The sun is the source of its energy. But does this mean that the tree is therefore inactive? Not at all; its roots and leaves, though completely receptive, are enormously active. For example, it has been estimated that the amount of work performed by a certain large tree in a single day to raise water and minerals from the soil to the leaves is equal to the amount of energy expended by a person who carries three hundred buckets full of water, two at a time, up a ten-foot flight of stairs. The leaves too are virtual factories. They too are tremendously active.

The same holds also with respect to the citizens of the kingdom. They receive the kingdom as a gift. Yet, after the new principle of life has been received, the recipients become very active. They work very hard, not by means of anything in themselves but by the power that is being constantly supplied to them by the Lord’s Spirit. They “work out their own salvation,” and are able to do this because “it is God who works in them both to will and to work for his good pleasure” (Phil. 2:12, 13. See also Matt. 7:13; cf. Luke 13:24; 16:16b). They trust in God’s promises, pray, spread the message of salvation, and out of gratitude perform good works to benefit men and to glorify God. And the gift increases with the search!

A second thought on which the emphasis also falls is this: the One whom Jesus tenderly calls “your Father” does not bestow the kingdom upon the disciples grudgingly. On the contrary. It is his good pleasure to do so. It is with keen delight that he does it.

Because of the past tense of the verb to take pleasure there are those who insist on the rendering, “It did please the Father,” etc., or “The Father has been pleased to give you,” etc. This may be correct. On the other hand, in connection with this particular verb the past tense can be used even to indicate present action. See, for example, 3:22. The difference is minor. God is from everlasting to everlasting, and he is unchangeable. So, when he took pleasure he also takes pleasure and will take pleasure. What was his delight is still his delight and will ever remain so. It is therefore possible to say that the rendering “Your Father has been pleased to give you the kingdom” is correct, and so is the translation “Your Father is pleased to give you the kingdom.” The main fact on which the passage rivets our attention is that when the Father gives, he gives unstintingly, a marvelous truth confirmed also by such passages as Isa. 55:6, 7; Ezek. 18:23, 32; 33:11; Hos. 11:8; Matt. 23:37; Luke 2:14; 13:34, 35; Eph. 1:5, 9, etc.

The Father gives. His children should do the same, in their own limited way, but from the heart and generously: 33a. Sell your possessions and give to charity. Verses 32, 33a are not duplicated in Matt. 6. Nevertheless, broadly speaking, the “philosophy” of the contents of 12:33a can be found in The Sermon on the Mount (e.g., Matt. 5:7; 6:3). For a somewhat closer parallel one would have to turn to such passages as Luke 11:41; and see also 18:22 (cf. Matt. 19:21; Mark 10:21: Christ’s command to “the rich young ruler”).

As to the meaning of the passage, it has at times been grossly misinterpreted, as if Jesus said to all his followers, “Sell all your possessions and give the entire proceeds to the poor.” The result would be that very soon the church would become a burden to society. A text must be explained in the light of its context. A moment ago Jesus told the parable of that notorious individual, The Rich Fool (verses 16–21). That man kept everything for himself. It is that selfish spirit which Jesus is here combating. The true interpretation of what the Master says here in Luke 12:33a can be found in such passages as I Cor. 16:2, 3; II Cor. 8:1–9; and Gal. 6:10.

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