a faithfulness that will never be removed (Ps. 89:33; 138:8),

Broadly parallel with a passage from Matt. 6 is Luke 12:33b. 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.

For the nature of that treasure in heaven see such passages as Matt. 10:41, 42; 25:34–46; and cf. Luke 16:9; 19:17–19. That treasure can indeed be symbolized by “purses that never wear out.” Moreover, it never gives out. There is always more and more and still more. And, to top it all, the riches of the heavenly life, in principle begun already on earth but in fulness reserved for heaven, will be completely out of reach for thieves and moths.

That the heavenly treasures are moth-proof and burglar-proof, in other words, that they endure forever in all their sparkling luster, as the irremovable possession of the children of the heavenly Father, is the teaching of Scripture throughout, for it tells us about:

a faithfulness that will never be removed (Ps. 89:33; 138:8),

a life that will never end (John 3:16),

a spring of water that will never cease to bubble up within the one who drinks of it (John 4:14),

a gift that will never be lost (John 6:37, 39),

a hand out of which the Good Shepherd’s sheep will never be snatched (John 10:28),

a chain that will never be broken (Rom. 8:29, 30),

a love from which we shall never be separated (Rom. 8:39),

a calling that will never be revoked (Rom. 11:29),

a foundation that will never be destroyed (II Tim. 2:19),

and an inheritance that will never fade out (I Peter 1:4, 5).

34. For where your treasure is, there will your heart be also.

The sentence introduced by “For” states the reason why the exhortations of verses 32, 33 should be obeyed. Naturally, if a person’s real treasure, his ultimate aim in all his striving, is something pertaining to this earth—the acquisition of money, fame, popularity, prestige, power—then his heart, the very center of his life (Prov. 4:23), will be completely absorbed in that mundane object. All of his activities, including even the so-called religious, will be subservient to this one goal. On the other hand, if, out of sincere and humble gratitude to God, he has made God’s kingdom, that is, the joyful recognition of God’s sovereignty in his own life and in every sphere, his treasure, then there is also where his heart will be. Money, in that case, will be a help, not a hindrance. The “heart” cannot be in both of these places at the same time. It is an either-or proposition! See 16:13.⁴⁰⁵

Practical Lessons Derived from 12:13–34

Verses 13, 15

“Tell my brother to share the inheritance with me.” “Be on your guard against greed.”

Let us say that, in connection with an inheritance, you received “a bum deal.” The trouble is that you make so much fuss about it that it begins to look as if all your happiness depends upon the solution, in your favor, of this injustice. You are not putting first things first. Better examine yourself and repent.

Verse 20

“This very night your soul is being demanded of you.” Does not this parable imply that our real riches consists in that which is stated so beautifully in Rom. 8:31–39?

Verses 24, 27

“Consider the ravens … the lilies.” What Jesus says about them does not mean that we too should not work for a living. Rather, it means that if even these creatures are the objects of God’s concern, then surely we, whom God has endowed with gifts and talents enabling us to plan and to work, will be provided for.

Verse 29

“You surely must not set your heart on what you will eat or what you will drink.” Making such things our chief aim in life is what is wrong with us. Our chief aim should be obedience to I Cor. 10:31.

Verse 32

“Your Father takes pleasure in giving you the kingdom.” Does not this passage reveal the very heart of God? See also John 3:16; Rom. 5:6–11; 8:32. When we make obedience to God’s will our chief joy, God is so happy that he sings! You don’t believe it? Read Zeph. 3:17.

Notes on Greek Words, Phrases, and Constructions in 12:13–34

Verses 13, 14

μερίσασθαι, aor. middle infinitive of μερίζω, to divide; middle, to share.

μεριστήν, acc. s. of μεριστής, divider, arbitrator.

Verse 15

πλεονεξίας (πλέον plus ἔχω), eagerness to have more, covetousness, greed.

ὅτι οὐκ … τῶν ὑπαρχόντων αὐτῷ; lit. for not in the abounding to anyone of the things belonging to him does his life consist; i.e., for a man’s life does not consist in the abundance of his possessions.

Versa 16

εὐφόρησεν, third per. s. aor. indicat. of εὐφορέω* (εὖ plus φέρω), to bear well; to bring forth plentifully, bumper crops.

Verses 17, 18

συνάξω (twice), first per. fut. indicat. act. of συνάγω, to bring together, to store, a verb especially frequent in Matthew and in the writings of Luke.

καθελῶ, first per. s. fut. indicat. act. of καθαιρέω, to tear down, demolish. See 1:52, “He has brought down rulers from their thrones.”

For ἀποθήκας, acc. pl. of ἀποθήκη (ἀπό plus τίθημι), the place where grain is stored away, granary, barn; see 3:17.

Verses 19, 20

In verses 19, 20 the word ψυχή is used three times, first, the dat. form occurs, as indirect object of the verb ἐρώ; immediately after that the vocative, both of these at the beginning of verse 19; hence, “And I will say to my soul, Soul, you have,” etc. Finally, in verse 20 the same word is used once more, this time in the accusative, as the direct object of a verb.

How should these three instances of the word ψυχή be translated? I have found that the great majority of the translators use as English equivalent the word soul, and this in all three cases. This is done by A.V., A.R.V., R.S.V., N.A.S., Moffatt, Goodspeed, Weymouth, Williams, Phillips, Robertson, Lenski, Amplified, Berkeley, Norlie, Jerusalem Bible, Dutch (both Statenvertaling and Nieuwe Vertaling: ziel), etc., etc. I too believe that this is the best procedure. On the other hand, here in Luke 12:19, 20 N.I.V.—all in all an excellent translation; by all means purchase a copy!—leaves out entirely the word soul. One should be careful in criticizing this. It is true that the clause, “And I will say to my soul,” can probably also be correctly rendered, “And I will say to myself,” for this use of a form of ψυχή may well be influenced by Hebrew style, so that the reflexive relationship is here conveyed. Hence, N.I.V. cannot be taken to task for its translation, “And I’ll say to myself” (instead of “to my soul”). See L.N.T. (A. and G.), p. 902. It is also true that ψυχή can at times he correctly rendered “life.” See verses 22, 23. Therefore, N.I.V.’s rendering “This very night your life will be demanded of you” is again a tenable rendering. What, as far as I see, is an error, is N.I.V.’s complete omission of the second of the three instances of ψυχή, the vocative. Here N.I.V. offers “You have plenty of good things,” etc. But the original has, “Soul, you have,” etc. As L.N.T. (A. and G.), p. 901, points out, here the ψυχή is viewed as the seat and center of the inner life of man. I can see no good reason for omitting this ψυχή in translation, just as I can see no justification for omitting it in the translation of Rev. 6:9 and 20:4, where N.I.V. is certainly correct. On ψυχή see also N.T.C. on Mark, p. 315, footnote 370.

Note that while φάγε and πίε are aor., ἀναπαύου and εὐφραίνου are pres. imperatives, and see the translation. On the verb εὐφραίνω, to be merry, etc., see also the note on 15:23, 24 on page 762.

“You fool! This very night your soul is being demanded of you.” Robertson (Word Pictures, Luke, p. 176) points out that the rabbis used “they” to avoid saying “God.” Without denying this, is not what we have here another instance of Luke’s frequent use of Semitic style? Cf. Dan. 4:25 where “They shall make thee eat” (A.V., retaining the grammatical structure of the original) sounds better to us when transposed to “you shall be made to eat” (R.S.V.).

ἀπαιτοῦσιν, third per. pl. pres. indicat. act. of ἀπαιτέω*, to ask for, demand, require.

Verse 21

θησαυρίζων, nom. s. masc. pres. participle of θησαυρίζω, to treasure up, hoard. For the noun θησαυρός see verse 34. Cf. thesaurus. The verb is found also in Matt. 6:19, 20; Rom. 2:5; I Cor. 16:2; II Cor. 12:14; James 5:3; II Peter 3:7.

Verse 22

For forms of the verb μεριμνᾶτε in verses 22, 25, 26, see on verse 11. The aor. subjunctives φάγητε and ἐνδύσησθε are retained in the indirect question.

Verses 23, 24

Both the noun τροφή (here gen. -ῆς) and the verb τρέφω are represented here. The noun means food, nourishment; the cognate verb, to feed, rear, cause to grow. Cf. atrophy (a wasting away because of insufficient nutrition).

κόρακας, acc. pl. of κόραξ, crow, raven.

ὅτι, probably declarative here. Either a colon or “that” can serve as the English equivalent.

Verse 25

ἡλικίαν, acc. of ἡλικία, life-span, not (with Robertson, Translation, p. 77) stature. See the commentary.

πῆχυν, acc. of πῆχυς, cubit; so also in Matt. 6:27; John 21:8; Rev. 21:17, basically the distance between the bend in the elbow and the tip of the middle finger. For more on biblical measurements see N.T.C. on John, Vol. II, pp. 482, 483, footnote 299.

Verse 26

ἐλάχιστον, acc. s. neut. superlative of μικρός (small). This form is here used in the elative sense: very little.

Verse 27

κατανοήσατε, sec. per. pl. aor. imperat. act. of κατανοέω (κατά perfective plus νοῦς), carefully fix your mind on, observe, consider.

κρίνα, acc. pl. of κρίνον, lily. Cf. crinoid (lily-like). A beautiful and very colorful tree is the crinodendron.

νήθει, third per. s. pres. indicat. of νήθω, to spin. Though to sew is not the same as to spin, yet the two are related. Accordingly cf. needle, German Nähen, Dutch naaien.

περιεβάλετο, third per. s. 2nd aor. indicat. middle of περιβάλλω, to cast around, clothe; in middle, to dress oneself.

Verse 28

This is a simple or first class conditional sentence, generally with εἰ and any tense of the indicat. (in this case the present) in the protasis, and here (as also, e.g., in John 5:47) a question in the apodosis. In the present passage the question is incompletely expressed, but the verb ἀμφιάζει is easily supplied from the preceding clause.

κλίβανον, acc. s. of κλίβανος, in the New Testament occurring only here and in the parallel passage Matt. 6:30, means oven, furnace.

Verse 29

Note the fully expressed (not merely implied in a verb) ὑμεῖς, and its forward position. This emphasis should be retained in translation. Among the well-known translations there are very few that have retained this emphasis. Among the favorable exceptions are Lenski, Robertson, A.V., A.R.V., Jerusalem Bible, and the Dutch versions (both Statenvertaling and Nieuwe Vertaling).

Verse 32

τὸ … ποίμνιον (= ἡ ποίμνη), flock. Note preceding article. Though such an article preceding a noun in the vocative is not unusual even in Greek, it can be expected in Hebrew and Aramaic, and is not strange here, since, as has been shown, Semitisms abound in Luke’s Gospel.

εὐδόκησεν, third per. s. aor. (probably timeless here) indicat. of εὐδοκέω. See the note on 3:22 on page 220.

Verse 33

For πωλήσατε see the note on 12:6 on page 660.

For ἐλεημοσύνη see the note on 11:41 on page 646.

For βαλλάντια see the note on 10:4 on page 587.

σής, moth, as in Matt. 6:19, 20.

διαφθείρει, third per. s. pres. indicat. act. of διαφθείρω. See also II Cor. 4:16; I Tim. 6:5; Rev. 8:9; 11:18, to destroy thoroughly, to corrupt.

Verse 34

Use of the word θησαυρός can be distributed under the following four categories:

A. General Sense

man’s treasure viewed as the object of his chief interest and devotion, whatever that object may be (Matt. 6:21 and also here in Luke 12:34).

B. Man’s Heart and Mind

viewed as a source of good (Matt. 12:35a; Luke 6:45) or of evil (Matt. 12:35b); or (in favorable sense) of things new and old (Matt. 13:52).

C. Emphasis on the Physical or Earthly

treasure chest (Matt. 2:11); treasures on earth (Matt. 6:19); “treasure hidden in the field” (Matt. 13:44); “treasures of Egypt” (Heb. 11:26).

D. Emphasis on the Spiritual or Heavenly

treasures of wisdom and knowledge (Col. 2:3); “the light of the knowledge of the glory of God,” etc., viewed as “a treasure in jars of clay” (II Cor. 4:7); a treasure (or treasures) in heaven (or: in the heavens), see Matt. 6:20; 19:21; Mark 10:21; Luke 12:33; 18:22.

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

Cf. Matt. 24:42, 43, 45–51; 25:1 ff.; Mark 13:32–37; Luke 22:27; John 13:1–17

35 Always be dressed so that you are ready for action,⁴⁰⁶ and keep your lamps burning, 36 like men who, when their master is about to return from the marriage feast, are waiting for him; so that when he comes and knocks they can immediately open the door for him. 37 Blessed are those servants whom the master at his coming will find on the alert. I solemnly declare to you that he will dress himself to serve, will have them recline at table, and will go ahead and wait on them. 38 Whether he comes in the second or in the third watch and finds them so, blessed are they!

39 “But of this be assured, that if the owner of the house had known at what hour the burglar was coming, he would not have permitted his house to be broken into. 40 You also must be ever ready, for at an hour when you do not expect him, the Son of man arrives.”

41 Peter asked him, “Lord, are you addressing this parable to us or to all alike?” 42 The Lord answered, “Who then is the faithful and sensible manager, whom the master will put in charge of his servants, to give them their food allowance at the proper time? 43 Blessed is that servant whom his master at his coming will find so doing. 44 Truly I tell you, he will set him over all his possessions. 45 But if that servant shall say in his heart, ‘My master is taking his time in coming,’ and shall begin to beat up the men and the women servants, and to eat and drink and get drunk, 46 the master of that servant shall arrive on a day he does not expect him and at an hour he does not figure on, and shall cut him to pieces and assign him a place with the unfaithful.

47 “And that servant who knew his master’s will but did not get ready or act in accordance with that will shall receive many blows of the lash. 48 But he who did not know and did things that call for a beating shall receive few blows. From every one who has been given much, much will be required; and from the one who has been entrusted with much, all the more will be demanded.”

It will be recalled that in 12:13–21 Jesus told the parable of The Rich Fool. This was followed by a warning against earthly anxiety (verses 22–34), which may be considered an elaboration of the lesson taught by that parable. It is therefore easy to remember that Jesus now calls attention to people who form a contrast to the fool. The fool had his heart and mind centered on the earth, the watchful servants on heaven.

For the sake of simplicity verses 35–48 can be divided into two parables, that of The Watchful Servants (verses 35–40) and that of The Faithful versus the Unfaithful Servant (verses 41–48). In this arrangement Peter’s question is included in the second parable, since it led to the telling of that parable. With the exception of a few verses the first of these two parables is peculiar to Luke, the second is common to Luke and Matthew.

A. The Parable of The Watchful Servants

35, 36. Always be dressed so that you are ready for action, and keep your lamps burning, like men who, when their master is about to return from the marriage feast, are waiting for him; so that when he comes and knocks they can immediately open the door for him.

The meaning of the expression used in the original, namely, “Let your loins be girded about,” is that the long, flowing robes of the servants must not be left hanging loose, making work difficult or even impossible (cf. Acts 7:58). These robes must be tucked into the belt, so that the servants can work with ease and are ready to wait on their master.

Applied spiritually, the resultant sense is always be ready (a) to welcome the Master at his return from the marriage feast of heavenly glory, and (b) to render to him any service he desires. “Keep your lamps burning” also points to the necessity of preparation. What we have here is essentially the same lesson as is found in the parable of The Five Foolish and The Five Sensible Girls (“The Ten Virgins”). See N.T.C. on Matt. 25:1–13.

37. Blessed are those servants whom the master at his coming will find on the alert. I solemnly declare to you that he will dress himself to serve, will have them recline at table, and will go ahead and wait on them.

The underlying figure seems strange. Must we imagine, then, that an earthly master would actually wait on his servants? Probably not, but this Master, the One here symbolized, did that very thing when he was on earth. Note, “I am among you as one who serves” (Luke 22:27), and cf. John 13:1–15, picturing Jesus washing the feet of his disciples. What is promised here, therefore, is that our Lord, at his second coming will, in a manner consonant with his glory and majesty, “wait on” his faithful servants!

No wonder these servants are called “blessed.” This almost unbelievable promise is introduced by the formula, “Amen, I say to you” (or: “I solemnly declare to you”).

Continued: 38. Whether he comes in the second or in the third watch and finds them so, blessed are they!

As Plummer (op. cit., p. 331) and many after him see it, Luke is here following the Jewish division of the night into three watches (cf. Judg. 7:19), not the Roman division into four watches. This may be correct, but we cannot be sure. That Mark divided the night into four watches is clear from 13:35; that Matthew did also follows from 14:25. I can see no compelling reason to conclude that Luke, whose report, in these few verses, in other respects follows Matthew’s, adopted a different time computation. That not all translators and interpreters agree with Plummer on this point is clear from (to mention but two examples) (a) the footnote on verse 38 in N.A.S., and (b) Lenski’s comment (op. cit., p. 444).

However, this is a minor point. The reason why Jesus did not say “in the first watch” is probably that then the wedding feast would still be in progress. For the rest, the main thought is this: the believers’ superlative blessedness at Christ’s return.

Because the truth here revealed, namely, that at his return Jesus will himself wait on the redeemed, is so exceedingly precious, the benediction of verse 37 is repeated in verse 38: “blessed are they.”

39, 40. But of this be assured, that if the owner of the house had known at what hour the burglar was coming, he would not have permitted his house to be broken into. You also must be ever ready, for at an hour when you do not expect him, the Son of man arrives.

For the term Son of man see on 5:24. When will he return? Jesus states that just as the owner of a house does not know when the burglar is coming but must be at all times ready to protect his property, so also believers do not know when their Master will return, and should, accordingly, always be prepared in mind and heart. When least expected, he arrives. For other passages that stress this same truth see Matt. 24:36; 42–44; Luke 21:34; I Thess. 5:2–4; II Peter 3:10; Rev. 3:3; 16:15.

B. The Parable of The Faithful versus The Unfaithful Servant

41. Peter asked him, Lord, are you addressing this parable to us or to all alike?

Though this parable is also found in Matthew (24:45–51), it is not there preceded by Peter’s question. What moved this apostle to ask the question? The answer is not given. One guess might well be the following:

Peter’s curiosity had been aroused. Jesus had been speaking about those who at his coming would be “ready” (verse 37), but he had implied that some would not be ready. An understandable inference would be that The Twelve and some other constant followers would be the ready ones; the rest of the people, the unready ones. Yet, from verse 22 on the Master had been directing his attention to his disciples, and not nearly as directly to the vast multitude. Did the Master mean, then, that even among his disciples there would be those not ready to welcome him? To whom was Jesus telling the parable?

42–44. The Lord answered, Who then is the faithful and sensible manager, whom the master will put in charge of his servants, to give them their food allowance at the proper time? Blessed is that servant whom his master at his coming will find so doing. Truly I tell you, he will set him over all his possessions.⁴⁰⁷

Matthew 24:45–51 Compared with Luke 12:42–46

Matthew	Luke
servant	manager
has put in charge	will put in charge
household employees	servants
food	food allowance or food ration
wicked	omitted in Luke
is taking his time	is taking his time in coming
his fellow servants	the men and women servants
shall eat and drink with drunkards	to eat and drink and get drunk
with hypocrites	with the unfaithful

Note that what happens here may be compared to what takes place at another occasion (13:23). See on that passage. There too the question of curiosity does not receive a direct answer. What Jesus seems to be saying, then, is this, “Never mind asking questions stemming from curiosity pure and simple. What you should do is try very hard to be a faithful and sensible manager.”

To illustrate what he means Jesus now tells another parable, that of the faithful over against the unfaithful servant. As to the meaning of this parable, a safe presupposition is that a master of a number of “servants” or, if one prefers, “slaves,” is about to leave on a journey. Before he leaves he places his most trusted underling in charge of the other employees. In this capacity this newly appointed manager not only supervises the work of the other servants but also and specifically takes care that they are well provided for. Some are of the opinion that Jesus was thinking especially of his disciples, considered as office-bearers, and so, by extension, of all ministers and pastors of the churches to be organized during the entire new dispensation. They may well be right. But we cannot be certain about this. After all, the duty of faithfulness applies not only to pastors but also to elders, deacons, teachers, parents; in fact, to all believers. Doing the will of the Master and caring for those in need is certainly the task assigned to all.

Now upon the faithful and sensible manager a special beatitude is pronounced. He is called blessed. He is the object of his master’s special favor. Moreover, the clause “whom his master shall find so doing” shows that the proper attitude on the part of the one who awaits the master’s return is eagerness to render active service in the interest of those entrusted to the servant.

When the figure is interpreted, this means that the proper spirit in which believers should await as Savior the Lord Jesus Christ (Phil. 3:20) is not the feverish nervousness of certain Thessalonians (II Thess. 2:1, 2; 3:6–12), nor the nauseating lukewarmness of the Laodiceans (Rev. 3:14–22), but the active faithfulness of the Smyrniots (Rev. 2:8–11). Just as in the parable the master, upon his return, rewards his faithful servant by setting him over all his possessions, so also Jesus himself at his glorious coming will bestow on all his faithful ones a high degree of glory and honor. See Luke 19:17, 19. Does not Christ’s promise also imply the assignment of certain specific tasks in the life hereafter, each task a matter of pure delight and satisfaction, and each in harmony with the individuality of the person for whom it is marked out?

Having revealed what will happen to the faithful servant, Jesus now shows what will be the lot of the unfaithful one. In reality the two, the faithful and the unfaithful, are here represented as one and the same person. Note verse 45, “But if that servant shall say in his heart,” etc. But in the parable this man has how changed so radically that he may not incorrectly be viewed as a different individual.

45, 46. But if that servant shall say in his heart, My master is taking his time in coming, and shall begin to beat up the men and the women servants, and to eat and drink and get drunk, the master of that servant shall arrive on a day he does not expect him and at an hour he does not figure on, and shall cut him to pieces and assign him a place with the unfaithful.

Note that this servant is saying something “in his heart,” that is, to himself. Now what a man says to himself is often even more important than what he says openly. See Prov. 23:7; Matt. 9:3, 21; Luke 12:17; 15:17–19. But within the secret precincts of his own being this particular man is conversing wickedly, irresponsibly. We are reminded of II Peter 3:4. He is saying, “It will be a long, long time before the master returns. In the meantime let me have some fun.”

He is not thinking of innocent fun. No, this man is a sadist. Just for fun he begins to beat up the male and female slaves that have been entrusted to his care. He begins to throw his weight around. “Let those slaves cower. Let them cringe.” Meantime he revels in eating, drinking, and getting drunk.

Suddenly and unexpectedly the master returns! Convinced by the evidence that this servant, whom he had elevated to a high position, has abused the trust reposed in him and is a thoroughly unreliable person, he issues orders that the culprit be cut to pieces.

Anyone who has made a thorough study of Church History—not only ancient and medieval but also modern—will have discovered, if he has not experienced it in his own person, that what Jesus here presents was a true picture of events to come. To be sure, there have been and there are many faithful servants, who will one day hear the welcome words, “Well done!” But are there not also many of the opposite type, men filled with envy, lust to rule, selfishness? The tribe of Korah, Dathan, and Abiram, who rebelled against Moses (Num. 16:1 ff.), of Diotrephes, who made life difficult for the apostle John (III John 9), and of scribes and chief priests, who brought about the death of Jesus, has not yet died out.

In telling this parable Jesus’ aim may well have been: (a) to open the eyes of the true church, and (b) to warn the deceivers in order that they may even now repent. If they do not, the Lord will assign to them a place with the unfaithful. They will be “cut to pieces.”

Does this mean, then, that the Master is cruel? Not at all. That he is just and reasonable appears from the closing passage of this section:

47, 48. And that servant who knew his master’s will but did not get ready or act in accordance with that will shall receive many blows of the lash. But he who did not know and did things that call for a beating shall receive few blows. From every one who has been given much, much will be required; and from the one who has been entrusted with much, all the more will be demanded.

Note the following:

a. The parable has ended. Nevertheless, verses 47, 48 are perhaps not as loosely related to the preceding verses as some maintain. Do not these verses make clear that “the master” to whom reference is made in verses 47, 48 is the same as the one in the immediately preceding verses, and that in both cases he is—at least symbolizes—Jesus Christ?

Also, do not verses 47, 48 shed light on the reason why the punishment described in verse 46 (“he shall cut him to pieces”) was so severe? Is not the answer: “because the servant who received this punishment knew his master’s will but did not obey it” (see verse 47)?

b. Among those who at the master’s return are punished there is indeed a difference: some are punished severely, others lightly. This shows that not only are there degrees of glory in the new heaven and earth (I Cor. 15:41, 42), but there are also degrees of suffering in hell.

c. Responsibility varies with gifts; it is commensurate with knowledge and opportunity. But see also Practical Lessons on verse 48.

d. The New Testament teaches this not only here but also in such passages as Matt. 10:15; 11:22, 24; Luke 10:12–14; 23:34; Acts 3:17; I Tim. 1:13.

e. Even the Old Testament teaches this (Lev. 26:28; Num. 15:22–31; Ps. 19:12, 13; and, last but not least, Amos 3:2).

f. Why should the servant who did not know his master’s will be punished at all? Answer: ignorance is never absolute. See Rom. 1:20, 21; 2:14–16.

g. The entire passage—see especially verse 48b—makes clear that the talents with which God has endowed men must be used, the time must be “redeemed,” the opportunities improved. No one has the right to be lazy. Also, no one has the right to live for himself alone. A person must live for others (I Cor. 9:22), and for God (I Cor. 10:31).

For Practical Lessons and Greek Words, etc., see pp. 686–690.

12:49–53 Jesus the Divider

Cf. Matt. 10:34–36; Mark 10:38

49 “I have come to cast fire on the earth, and how I wish it were already kindled! 50 I have a baptism with which to be baptized, and how overwhelmed with anguish I am until it is accomplished! 51 Do you think that I have come to give peace on earth? No, I tell you, but rather division. 52 For from now on in one family there will be five divided against each other: three against two, and two against three. 53 They will be divided: father against son, and son against father; mother against daughter, and daughter against mother; mother-in-law against daughter-in-law, and daughter-in-law against mother-in-law.”

49. I have come to cast fire on the earth, and how I wish it were already kindled!

For a possible topical connection between this verse and the immediately preceding passage see p. 536. The fire of which Jesus speaks in all probability refers to the judgment of God upon the sins of his people. That judgment would be rendered at Calvary. It is Jesus himself who will satisfy God’s justice and bear the punishment.

That there is a connection between fire and judgment is very clear. See the following passages: Isa. 66:15; Joel 2:30; Amos 1:7, 10–14; 2:2, 5; Mal. 3:2, 5; I Cor. 3:13; II Thess. 1:7, 8. Jesus is thinking of his fast approaching passion and death.

He realizes that his suffering will be intense. It is not surprising therefore that he says, “and how I wish it were already kindled.” Besides, he knows that the firm foundation for the salvation of his people will not have been completed until at Calvary the sacrifice will have been brought.

In line with this is also verse 50. I have a baptism with which to be baptized, and how overwhelmed with anguish I am until it is accomplished!

The words baptism and to be baptized are here probably used in a figurative sense: Jesus is going to be “overwhelmed” by agony. He will be plunged into the flood of horrible distress. Note the somewhat similar use of this verb in Isa. 21:4 (LXX) and in Josephus, Jewish War IV.137. See also Ps. 42:7, “All thy waves and thy billows have gone over me”; and Ps. 124:4, “Then would the waters have overwhelmed us; the torrent would have passed over our soul.” Cf. Mark 10:38.

But Jesus is not complaining. The opposite is true: the opening words of verses 49, 50 are “I have come to [or: in order to].” Jesus knew what awaited him on earth. Other children are passive in their birth. Jesus was active: he came in order to take upon himself the burden of God’s wrath resulting from the sin of his people, and to suffer the agonies of hell—the hell of Calvary—in their stead. But when he now reflects on the agony that lies ahead, is it any wonder that he says, “How overwhelmed with anguish I am until it is accomplished”? Cf. 22:44.

51–53. Do you think that I have come to give peace on earth! No, I tell you, but rather division. For from now on in one family there will be five divided against each other: three against two, and two against three. They will be divided: father against son, and son against father; mother against daughter, and daughter against mother; mother-in-law against daughter-in-law, and daughter-in-law against mother-in-law.

We have here a mashal; that is, a paradoxical saying, one that sounds unbelievable! That it is contrary to prevailing opinion is indicated by the question, “Do you think that I have come to give peace on earth?” and the answer, “No, I tell you, but rather division.” What Jesus says here causes the one who hears or reads it to startle in shocked disbelief. The natural reaction to the surprising statement would be: “How can this saying be true? Is not Christ ‘the Prince of Peace’ (Isa. 9:6)? Is he not the One who pronounces a blessing on those who make peace (Matt. 5:9)? If he did not come in order to bring peace how can the following passages be true: Ps. 72:3, 7; Luke 1:79; 2:14; 7:50; 8:48; John 14:27; 16:33; 20:19, 21; Rom. 5:1; 10:15; 14:17; Eph. 2:14; Col. 1:20; Heb. 6:20–7:2? Do not all of them in the strongest terms proclaim Jesus as the Bringer of peace?”

We should remember, however, that it is the characteristic of many a mashal to place emphasis on one aspect of the truth rather than on a proposition that is universally valid. See on Matt. 5:34, “Do not take any oath at all.” The merit of such aphorisms is that they stop a person short and make him think. So here also. A little reflection will soon convince the earnest student of Scripture that there is a sense in which the coming of Christ into this world not only brought division but was even intended to do so. If that had not been its immediate purpose would not all men have been lost (John 3:3, 5; Rom. 3:9–18)? Would they not all have rushed onward toward their doom? Besides, even in the lives of those who are ultimately saved is it not true that through many tribulations they must enter into the kingdom of God (Acts 14:22)? Is not the life of the believer one of Sturm und Drang (storm and stress)? To be sure, in the end all is peace, but the same Paul who exclaims, “I thank God through Jesus Christ our Lord,” also complains, “Wretched man that I am!” (Rom. 7:24, 25).

In addition, there will be bitter opponents. Here “on earth,” that is, during this present dispensation, the followers of Christ must expect division. It is thus that it will become evident who is on the Lord’s side and who is not. It is thus that “the thoughts of many hearts will be revealed” (Josh. 5:13, 14; Matt. 21:44; Luke 2:34, 35; 20:18). The entrance of Christ into this world divides in two, splits apart, cleaves asunder, and in so doing turns one person against another.

Faith not only creates division between one race and another, one people and another, one church and another; it even brings about division in the family, in fact often the sharpest division of all. In this connection Luke here mentions “five” family members all living under the same roof; father, mother, unmarried daughter, married son and his wife (the parents’ daughter-in-law). Because of the relation which these various members assume toward Christ there is intense friction between them: “three against two, and two against three.”

For Practical Lessons and Greek Words, etc., see pp. 686–690.

12:54–56 Knowing How to Interpret the Weather

versus

Knowing How to Interpret the Time

Cf. Matt. 16:2, 3

54 He also said to the crowds, “When you see a cloud rising in the west, at once you say, ‘It is going to rain.’ And so it does. 55 And when a south wind is blowing, you say, ‘Scorching heat is on the way.’ And it comes. 56 Hypocrites! The look of earth and sky you know how to interpret. Then how is it that you do not know how to interpret this present critical hour?”

For a possible connection between this section and the immediately preceding one see p. 537.

Again, as once before (verses 14–21), Jesus turns to the crowds.

54, 55. He also said to the crowds, When you see a cloud rising in the west, at once you say, It is going to rain. And so it does. And when a south wind is blowing, you say, Scorching heat is on the way. And it comes.

Israel’s rain comes from the west, from the Mediterranean Sea. So

When in the west the sky turns grey,

One can expect a rainy day.

The sirocco wind blows into the country from the south and east, that is, from the desert. Hence,

When blows the south wind, you will say,

“Some scorching heat is on the way.”

Jesus continues:

56. Hypocrites! The look of earth and sky you know how to interpret. Then how is it that you do not know how to interpret this present critical hour?

Jesus rebukes these people because they pay far more attention to constantly changing weather conditions than to events that usher in epoch-making historical changes. Did not the coming into this world of the Son of man, with his emphasis on the power, grace, and love of God, rather than on man-made regulations, and with his exhibition of power over everything, including even disease, death, demons, and destructive storms, foretell the downfall of legalistic Judaism? Did it not spell the rise of a church gathered out of both Jews and Gentiles and consisting of all those who believed in salvation by grace through faith and in a life of gratitude to God and of service to man? Were not this coming and that manifestation of power and grace a clear prediction both of the doom of Satan and of the significant strengthening of the kingdom that can never be destroyed? Were these critics utterly blind? Could they not read the handwriting on the wall? Did they not understand that their days, including their quibbling about nonessentials, were numbered, and that the gospel that was being proclaimed by the Prophet from Galilee, even the Son of God, would begin to spread and spread until it covered the earth? But no, the present critical hour does not seem to interest them. They prefer to concentrate on the weather! Jesus calls these people hypocrites, for, though they pretended to be religious, they were showing far more interest in the weather than in the mighty work God was doing on earth just now. They were better weather forecasters than crisis interpreters.

For Practical Lessons and Greek Words, etc., see pp. 686–690.

12:57–59 Becoming Reconciled with the Accuser

Cf. Matt. 5:25, 26

57 “Why do you not judge for yourselves what is right? 58 For instance, when you are going with your opponent before a magistrate, on the way make every effort to settle with him, lest he drag you before the judge, and the judge turn you over to the constable, and the constable throw you into prison. 59 I tell you, never will you get out of that place until you have paid the last mite.”

57. Why do you not judge for yourselves what is right?

For the interpretation see also p. 537. Opinions with respect to the meaning of this passage vary widely. Among those I have come across are the following (not quoted literally but reproduced here in abbreviated form):

a. Why do you not judge what is right, that is, why not concentrate on ethics, instead of on the weather?

b. Why not judge yourselves instead of judging and condemning other people?

c. Why not judge for yourselves instead of allowing others—scribes, Pharisees—to do your thinking for you?

d. Why not let conscience be your guide?

e. Why not learn to think for yourselves (implying that up to this time they had not done so)? One author opines that what Jesus said amounted to a rebuke to the listeners for not using their common sense in the sphere of religious matters.

When opinions differ so widely, it is not always easy to make the right choice. For myself, I see little merit in opinions (a) and (b). On the other hand, (c), (d), and (e) are not far apart and may well lead us in the right direction. One thing must not be ignored, namely, that verses 58, 59 certainly picture a situation in which each person has to make his own individual decision, and what an important decision it is:

58, 59. For instance, when you are going with your opponent before a magistrate, on the way make every effort to settle with him, lest he drag you before the judge, and the judge turn you over to the constable, and the constable throw you into prison. I tell you, never will you get out of that place until you have paid the last mite.

The preceding context has driven home the following truths: It is necessary for everyone to ask himself the question, “Am I a faithful or unfaithful servant” (verses 41–46)? The hour of crisis has arrived (verse 49). You must choose sides (verses 52, 53). God is speaking to you in the present critical hour (verses 54–56).

In harmony with all this, Jesus is winding up his address with a dramatic appeal to every listener, urging him to make his peace with God; to do so now, before it is too late. Note change of you (pl.) to you (s.). To each person Jesus is saying, “Be reconciled to God.”

To impress this truth on the heart of every individual Jesus uses an allegory or “parable” (in the broader sense of the term). He is saying that in ordinary life, when you are involved in a legal dispute in which you are the accused, the best thing to do is to try to settle the case “out of court”; in other words, to become reconciled with the opponent or accuser. By doing this you can avoid being dragged before the judge and being put in prison, with no chance of escape.

Thus also in the religious sphere what each person should do is to become reconciled to God.

Once a person enters hell, he will never get out, “not until you have paid the last lepton,” says Jesus; i.e., the last fraction of a penny.⁴⁰⁸

Implication: The heavenly Father will be glad to welcome his penitent child back to his loving heart.⁴⁰⁹

Practical Lessons Derived from 12:35–59

Verse 35

“Always be … ready for action … keep your lamps burning.” Whatever we do here and now has significance for all eternity.

Verse 37

“He will dress himself to … wait on them.” Could anything be more wonderful?

Verse 48

“And from the one who has been entrusted with much, all the more will be demanded.” Does this mean “the greater the trust, the higher the bracket”? Cf. graduated income tax. Does Matt. 25:20–23 shed any light on this?

Cf. 9:51 “Jesus resolutely set out for [stedfastly set his face to go to] Jerusalem” and 12:49, 50, “How I wish it [the fire] were already kindled”; “How overwhelmed with anguish I am until it is accomplished.” Does not the Savior’s anguish, his sensitivity to suffering, make his determination to lay down his life all the more wonderful?

Verse 56

“How is it that you do not know how to interpret this present critical hour?”

People may be divided into two groups: (a) some regard time only as chronos, the stream of moments flying by with incredible speed. They sigh tempus fugit, and do nothing positive about it. (b) Others have an eye for the kairos, the critical and often favorable moment to do something for God and his kingdom. Putting it differently, we might say some interpret carpe diem to mean “snatch the opportunity to have fun, never mind the future”; others explain it to mean “snatch the opportunity to promote the kingdom of God and its causes.”

Verse 59

“Never will you get out of that place until you have paid the last mite.” This sounds terrible. It is terrible. But it should be read in conjunction with Isa. 1:18, “Though your sins be as scarlet,” etc.

Notes on Greek Words, Phrases, and Constructions in 12:35–59

Verses 35–37

ἔστωσαν … περιεζωσμέναι, third per. pl. periphrastic perf. imperat. pass. of περιζώννυμι, to gird around. “Let your loins be girded about” (A.V.) correctly reproduces the meaning of the original, though “Keep your belts fastened” or even better, “Always be dressed so that you are ready for action,” or “ready to serve,” is probably what we would say today. The same verb, but now third per. s. future indicat. middle, occurs in verse 37.

ἀναλύσῃ, third per. s. intrans. aor. subjunct. (here deliberative) of ἀναλύω, to depart, return. Tense and mood are retained in the indirect question. The only other use of this verb in the New Testament is Phil. 1:23, where Paul speaks about his desire “to depart and be with Christ.” See N.T.C. on that passage.

Note ἐκ τῶν γάμων, and with this compare 14:8 and Matt. 22:2. This plural may have arisen from the fact that a wedding feast frequently lasted several days and included many festive activities. Cf. nuptials (also plural).

In the final clause of verse 36 (“so that they may open for him”) “him” is modified by “coming and knocking.” Yet, the genitive absolute, consisting of the aor. act. participles ἐλθόντος καὶ κρούσαντος, remains unchanged in spite of “to him” (αὐτῷ) in the dative. Note also that it is the master that is coming and knocking; yet the pronoun αὐτοῦ, though definitely implied, is not written out as part of the genitive absolute. But are not such peculiarities, which basically fall under the heading of “abbreviated expression” (see N.T.C. on John, Vol. I, p. 206), part and parcel of every language? Would it not be a sad situation if everything had to be spelled out in full?

For ἀνοίξωσιν, third per. pl. aor. subjunct. act. of ἀνοίγω, see the note on 1:64 on page 120.

γρηγοροῦντας, masc. acc. pl. pres. act. participle of γρηγορέω. Cf. Gregory.

Verses 38, 39

In verse 38 note third class (or future more vivid) conditional sentence, with repeated κἂν (= καὶ ἐάν) and 2nd aor. subjunct. for both verbs in the protasis, and pres. indicat. in the apodosis; and in verse 39 note second class (or contrary to fact) conditional sentence, with εἰ and pluperf. indicat. (followed by present) in the protasis, and οὐκ ἂν and aor. indicat. (followed by aor. pass. infinitive) in the apodosis. This is all very regular. See N.T.C. on John, Vol. I, pp. 40–45.

Verse 42

For θεραπεία (here gen. -ς) see the note on 9:11 on page 484.

σιτομέτριον*, food ration (or food allowance), from σῖτος and μετρέω. The word σιτομέτριον, formerly thought to be confined to the New Testament, has been discovered also in secular Greek. See A. Deissmann, op. cit., pp. 76, 104.

Verses 45, 46

These two verses clearly belong together, forming one third class or future more vivid conditional sentence, with ἐὰν followed by two aor. subjunct. verbs (“shall say” and “shall begin”), the second of which is followed by four pres. infinitives, in the protasis; and with three future tense verbs (“will arrive, cut to pieces, assign”) in the apodosis.

With διχοτομήσει (third per. s. fut. indicat. act. of διχοτομέω), compare the English word dichotomize, but note that while the latter generally has a very innocent meaning, the Greek in the present context means to cut in two, cut to pieces, dismember, and this here applied to persons.

μετὰ τῶν ἀπίστων, with the unfaithful, unreliable; or, as Matt. 24:51 has it, “with the hypocrites.” It is clear, therefore, that at least in the present instance the rendering “with the unbelievers” is not the best.

Verses 47, 48a

ὁ γνούς, 2nd aor. act. participle of γινώσκω.

δαρήσεται, third per. s. fut. indicat. pass. of δέρω, to skin, flay, beat. According to Robertson (Word Pictures, Luke, p. 182), the aor. participles—γνούς, ἑτοιμάσας, ποιήσας—must be considered “timeless.” Accordingly he translates as follows, “But that slave who knows … while the one who does not know,” etc. (Translation, p. 79). Among modern translations several agree with this position. The possibility that this view is correct cannot be denied. There can be no question of the fact that, whether directly or by implication, a general principle is here announced. On the other hand, whether this principle is here directly expressed is open to some doubt. The picture of the final judgment drawn in such passages as Matt. 25:31–46; II Cor. 5:10; Rev. 20:11–15 shows that rewards and punishments are rendered in accordance with that which men have done. Accordingly the rendering, “And that servant who knew.… But he who did not know,” etc., cannot be considered incorrect. Among those who favor it are A.V., N.A.S., R.S.V., N.E.B., Beck, and Dutch (both Statenvertaling and Nieuwe Vertaling). To be supplied in both verse 47 (end of verse, after πολλάς) and verse 48 (after ὀλίγας) is πληγάς; cf. 10:30.

Verse 48b

Note inverse attraction from ᾧ to παντί; also παρ᾽ αὐτοῦ regardless of παντί. For παρέθεντο, third per. pl. 2nd aor. indicat. middle of παρατίθημι, here to entrust, see the note on 9:16 on page 485.

περισσότερον αἰτήσουσιν, literally “They will ask [or demand] all the more.” This may be another Semitism; see on 12:20; also the note on 6:38 on page 359.

Verses 49, 50

In the light of the context it would seem that τί in verse 49 is equivalent to πῶς in verse 50. As to εἰ, after a verb of emotion—such as, being surprised, amazed, longing, agonizing—this little word at times approaches ὅτι in meaning. For other examples see Mark 15:44; II Cor. 11:15; I John 3:13.

ἀνήφθη, third per. s. aor. indicat. pass. of ἀνάπτω, to kindle. Cf. James 3:5.

For συνέχομαι, first per. s. pres. indicat. pass. of συνέχω; in pass.: to be hemmed in, held tight, seized (for example, with great fear), and here: to be overwhelmed (with anguish), see the note on 8:37 on page 453. Cf. Phil. 1:23, “I am hard pressed between the two.”

τελεσθῇ (after ἕως ὅτου), third per. s. aor. subjunct. passive of τελέω, to bring to an end, finish, accomplish, fulfil. Among other examples see also 2:39; 18:31; 22:37; and John 19:30 (“It is finished.”).

Verses 51–53

διαμερισμόν, acc. s. of διαμερισμός (διά plus μερίζω), division, dissension.

ἔσονται … διαμεμερισμένοι, third per. pl. fut. perf. pass. periphrastic of διαμερίζω; in the pass.: to be split into dissenting parties, to be divided. See the note on 11:17 on page 633.

διαμερισθήσονται, third per. pl. fut. indicat. pass. of the same verb.

πενθερά, mother-in-law.

In the New Testament the word νύμφη has three distinct meanings:

a. bride. This, or closely related marriageable young woman, young wife, is the basic meaning of the term, so used in Greek from the time of Homer. In the New Testament the meaning bride must be ascribed to the word as used in John 3:29; Rev. 18:23; 21:2.

b. Bride, figurative sense: the church viewed as wedded to Christ, the Lamb (Rev. 21:9; 22:17).

c. Not found in Greek outside of biblical sources and writings based on these sources is the meaning daughter-in-law, as here in Luke 12:53 and its parallel Matt. 10:35. This is also the meaning in LXX Gen. 11:31; 38:11, 16, 24, etc. This extension of meaning can be explained by the fact that the underlying Hebrew word, and also the closely related Aramaic word, have two distinct meanings: bride and daughter-in-law. For more on this see the article by J. Jeremias, “νύμφη, νυμφίος, ” Th.D.N.T., Vol. IV, p. 1099.

Though the fact that this Greek word has three meanings, and that two of these, referring to earthly family relationships, have connotations that differ rather widely, may seem somewhat confusing, it should be borne in mind that this peculiarity is characteristic of language in general. It does not pertain only to Greek. English, too, is full of examples. When a mother asks the teacher, “How is my child doing in school?” the answer “Johnnie is trying” may mean “He is doing his best.” It may also mean, “He makes life miserable for me.” When a Netherlander introduces a young lady as being his nicht, this can mean that she is his niece. It can also mean that she is his cousin. If the American or the Britisher is becoming impatient with the Dutchman because of such ambiguities, the latter can answer that at least with respect to the second personal pronoun (“you”) the inhabitant of the low country is way ahead. The pronoun you may refer to a president or to a pauper. It may be used in addressing one person or a thousand. Were it not for the context in which it is used, it would indeed be very ambiguous. Compare this with the rich variety of pronouns the Netherlander has at his disposal in addressing a person or persons: jij, gij, u, jelui, jullie, gijlieden, ulieden.

Verse 54

ἀνατέλλουσαν, acc. s. fem. pres. participle (here intransit.) of ἀνατέλλω, to rise. Cf. Matt. 5:45, transit., to cause to rise. Also note ἀνατολή, the Rising Sun (see explanation of Luke 1:78).

ἐπὶ δυσμῶν, in the west. In the New Testament δυσμή, west, always occurs in the gen. pl. form. See Matt. 8:11; 24:27; Luke 13:29; Rev. 21:13.

ὄμβρος*, a shower, rain. Cf. to imbrue (drench, soak).

Verse 55

Καύσων (see also Matt. 20:12; James 1:11), a heat wave, scorching heat. Cf. holocaust, caustic.

Verse 56

πρόσωπον, here used in the sense of appearance, look. See also 9:29, 51–53; 10:1; 20:21; 21:35.

καιρόν, acc. s. of καιρός. The distinction between χρόνος and καιρός should be observed: χρόνος is the more inclusive term. It is “time” considered as duration, succession of moments. καιρός, on the other hand, is an era, epoch, hour, or moment within this χρόνος. The correct translation varies with the specific context in which the word is used. “Right or proper or opportune time,” “favorable season,” “critical hour,” “time of crisis,” “opportunity” are some of the words that can be used in translation. See R. C. Trench, Synonyms of the New Testament, par. lvii.

Earlier instances of this word in Luke’s Gospel: 1:20; 4:13; 8:13; 12:42. This evangelist is going to use it again in 13:1; 18:30; 19:44; 20:10; 21:8, 24, 36. In fact, no New Testament writer uses this word as often as do Luke (Gospel and Acts) and Paul. It occurs in all except two of Paul’s epistles; also in Matthew, Mark, John, Hebrews, I Peter, and Revelation.

Verse 57

τὸ δίκαιον, what is right, or the right thing.

Verse 58

This verse contains several terms that merit brief comment:

ἀντιδίκου, gen. s. (after μετὰ τοῦ) of ἀντίδικος opponent.

ἄρχοντα, acc. s. (after ἐπ᾽) of ἄρχων, magistrate.

δὸς ἐργάσιαν, Lat. da operam, to take pains, put forth effort.

ἀπηλλάχθαι perf. pass. infinitive of ἀπαλλάσσω, here: to get rid of, come to terms with.

κατασύρῃ, third per. s. aor. (probably), subjunct. (after μήποτε) act. of κατασύρω*, to drag down or away.

πράκτωρ, constable or bailiff, the man who carries out (or: into practice) the orders of the judge. Note also the dat. s. πράκτορι.

Verse 59

Note double negative οὐ μή, not at all, never … until, etc.

Summary of Chapter 12