Warnings and Encouragements (12:1–12)

After describing Jesus’ confrontation with the religious leaders in chapter 11, Luke turns in chapter 12 to his instruction for the coming time of crisis. Jesus’ popularity is high as a crowd of thousands gathers to hear him. Yet his teaching is directed primarily to his disciples (12:1), since his greatest focus now is to train them as he journeys to Jerusalem.

The yeast of the Pharisees (12:1). The background here is the Passover command to the Jews to remove all yeast from their homes and not to eat unleavened bread for seven days (Ex. 12:14–20). Yeast became a symbol in Judaism for the permeating power of sin (cf. 1 Cor. 5:6).332

There is nothing concealed that will not be disclosed (12:2). Proverbs 15:3 says, “The eyes of the LORD are everywhere, keeping watch on the wicked and the good.” The reference here is to eschatological judgment. Since God sees and knows all things, every human deed will be righteously judged.333

Do not be afraid of those who kill the body (12:4). Such is the appropriate attitude for a martyr, whose focus is on heavenly realities. In 4 Maccabees, a first-century Jewish text about the martyrdom of a man named Eleazar and his seven sons during the Maccabean period, the statement is made, “Let us not fear him who thinks he is killing us…. For if we so die, Abraham and Isaac and Jacob will welcome us, and all the fathers will praise us.”334

To throw you into hell (12:5). The word “hell” is the Greek term geenna, a transliteration of the Hebrew Gehenna. It means “the Valley of (the son[s] of) Hinnom,” a ravine running along the southwestern edge of Jerusalem (also called Topheth in the Old Testament). The valley became notorious as a place where the sons and daughters of Judah were offered as burnt sacrifices to the god Baal Molech.335 Later it was used as a place to burn rubbish (Jer. 19:2, 10–13). The continually burning fire and stench provided an appropriate metaphor for the place of fiery judgment prepared for the wicked. God’s judgment is already associated with fire in the Old Testament (Deut. 32:22), and a fiery place of torment for the wicked appears in Jewish and Christian literature.336

HINNOM VALLEY

“Gehenna” was located along the west and south sides of Jerusalem.

Five sparrows sold for two pennies (12:6). The word for penny here is assarion, a Roman copper coin worth only one-sixteenth of a denarius (see 7:41). The sparrow was one of the cheapest things sold in the marketplace and may have been eaten by the poor.337 If God remembers even these “worthless” birds, how much more does he care for human beings.

The very hairs of your head are all numbered (12:7). Like the sparrow image in verse 6, this is a “from the lesser to the greater” (qal wāḥômer) style of Jewish argument. If God knows such insignificant details, how much more does he care for the important things. A similar image appears in the Old Testament, where “not a hair” being damaged means complete protection from harm.338

The Son of Man will also acknowledge him (12:8). The image here is of the throne room of God on the Day of Judgment. The reference to the Son of Man recalls the judgment scene in Daniel 7:7–14. For background on the Son of Man, see comments on Luke 5:24; 9:26.

Before the angels of God (12:8). When the throne room of God is described in Scripture, angelic attendants are present (see Isa. 6:1–4; Rev. 4:6–11). They are gathered here for the Day of Judgment.

Anyone who blasphemes against the Holy Spirit (12:10). Though blasphemy against the Spirit is not mentioned in the Old Testament, it does contain references to rebellion against and grieving the Spirit of God in the context of Israel’s failure in the desert (Ps. 106:32–33; Isa. 63:10). The reference here (as in Mark 3:29) appears to be final rejection of the Spirit’s revelation through Jesus, resulting in the certainty of judgment. This is because the Holy Spirit provides the authenticating evidence of the truth. It is turning to the darkness in the face of the greatest light.

Synagogues, rulers and authorities (12:11). Synagogues served as both administrative and worship centers in first-century Judaism, so the early Jewish Christians received trials and sentences there (cf. the disciples before the Sanhedrin in Acts 4:1–22; 5:17–42; 6:12–15). “Rulers and authorities” probably refer to Roman and other Gentile authorities (see Luke 21:12).

The Parable of the Rich Fool (12:13–21)

The parable of the rich fool demonstrates the dangers of covetousness and of not recognizing that our resources are merely gifts from God to be used for his service. A striking parallel appears in the book of Sirach:

One becomes rich through diligence and self-denial, and the reward allotted to him is this: when he says, “I have found rest, and now I shall feast on my goods!” he does not know how long it will be until he leaves them to others and dies. (Sir. 11:18–19)

Teacher (12:13). Rabbis of that day often served as mediators for disputes, particularly those that involved the interpretation of the Mosaic law.

Divide the inheritance with me (12:13). The Old Testament laws of inheritance are set out in Numbers 27:1–11 and Deuteronomy 21:15–17. Rabbinic expansions of these laws appear in the Mishnah.339 The firstborn son was to receive a double portion of the inheritance (Deut. 21:17). It is this “birthright” that Jacob purchased from Esau in Genesis 25:29–34. Since the man here assumes he is in the right (he does not ask Jesus to mediate, but rather tells him what to do!), he is probably a younger son asking for the share he deserves according to the law. Jesus’ response concerning the insignificance of possessions would have been shocking in a society where inheritance and land rights were of great social importance.

Be on your guard against all kinds of greed (12:15). Commands and warnings against greed and covetousness are common in the Old Testament,340 in Judaism,341 and in the early church.342 The Testament of Judah 19:1 (second century B.C.) reads, “My children, love of money leads to idolatry, because once they are led astray by money, they designate as gods those who are not gods. It makes anyone who has it go out of his mind.”

GRAIN STORAGE BIN

The underground grain storage bin at Megiddo.

The pseudepigraphic work 1 Enoch speaks of the ultimate destruction of those who accumulate wealth:

Woe unto you who gain silver and gold by unjust means;

you will then say, “We have grown rich and accumulated goods,

we have acquired everything that we have desired.

So now let us do whatever we like;

for we have gathered silver,

we have filled our treasuries (with money) like water.

And many are the laborers in our houses.”

Your lies flow like water.

For your wealth shall not endure

but it shall take off from you quickly

for you have acquired it all unjustly,

and you shall be given over to a great curse. (1 Enoch 97:8–10)

Take life easy; eat, drink and be merry (12:19). This was a common expression in both Jewish and Greek literature, indicating a carefree, sensuous lifestyle.343 It was characteristic of the Greek Epicurean lifestyle, which sought comfort and pleasure above everything else in life.

You fool! (12:20). The Greek term for “fool” (aphrōn) is a strong one. In this context it indicates not only stupidity, but moral and spiritual deficiency. The term is used in the LXX in Psalm 14:1 (13:1 LXX): “The fool (aphrōn) said in his heart, ‘There is no God’ ” (cf. Ps. 53:1 [52:2 LXX]).

Your life will be demanded from you (12:20). The term translated “life” here is psychē, which can mean life, soul, or self (cf. 12:19). The meaning here is the whole person—physical as well as spiritual destruction. There is an ironic play on words between 12:19 and 20. The man selfishly speaks to his “soul” (=himself), and it is this very soul that he loses. See 9:24: “For whoever wants to save his life (psychē) will lose it….”

Then who will get what you have prepared for yourself? (12:20). The Old Testament speaks of the futility of storing up wealth that will only go to others who have not worked for it.344

Do Not Worry (12:22–34)

Jesus’ negative illustration about the dangers of greed (12:13–21) is now balanced with positive instruction on how to live a life of trust and dependence on God, free from worry and anxiety. Using a rabbinic “from the lesser to the greater” style of argument, Jesus demonstrates that since God feeds the birds of the air and beautifully clothes the flowers of the field, he will surely care for his own children. Since God has already given us his eternal kingdom, the best one can do is to sell temporal earthly possessions and to give them to the poor.

Consider the ravens … God feeds them (12:24). In antiquity ravens were considered careless creatures that even failed to return to their own nests.345 For the Israelites they were unclean birds, forbidden to be eaten and so of little value (Lev. 11:15; Deut. 14:14). Yet the Old Testament says that God cares for them and provides them with food: “He provides food for the cattle and for the young ravens when they call” (Ps. 147:9; cf. Job 38:41).

Add a single hour to his life (12:25). The Greek here is odd, reading literally “add a single cubit to his length.” A cubit (pēchys) was a unit of measure of about eighteen inches (the length from the elbow to the end of the hand). The term for “length” (hēlikia) can mean either “life span” or “height.” While the text could mean “add eighteen inches to his height,” this would be odd, since the point is that this is a very little thing! More likely, a person’s life is here portrayed as striding forward (in time). Jesus says, “By worrying you cannot add a single step on the road of life.”

Consider how the lilies grow (12:27). The “lily” here has been identified with various flowers, including the white lily, the Easter daisy, the autumn crocus, and others.346 Perhaps the most interesting suggestion is that it is the purple anemone, which is then contrasted with the royal purple of Solomon’s robes.347

LILIES ON THE MOUNT OF BEATITUDES

Even Solomon in all his splendor (12:27). Solomon’s extraordinary riches are described in 1 Kings 10:4–23 and 2 Chronicles 9:13–21.

Here today, and tomorrow is thrown into the fire (12:28). The temporal and fleeting nature of plants is a common Old Testament image.348 Dried grass was used to kindle fires.

The pagan world (12:30). The Greek here reads “the nations of the world,” a reference to the Gentile world. Remember that Jesus is speaking to a Jewish audience, which viewed Gentiles as antagonistic to God’s kingdom values.

But seek his kingdom (12:31). On the kingdom of God, see comments on 4:43; 17:20. Seeking God’s kingdom means focusing one’s life on things that have eternal value rather than on material things.

Do not be afraid, little flock (12:32). God’s people are often identified as his flock in the Old Testament (see comments on 11:23).349 Since God is a protecting shepherd, they have nothing to fear (on Old Testament commands not to fear, see comments on 1:12).

To give you the kingdom (12:32). On eschatological rulership by God’s people, see comments on 22:30.

Give to the poor (12:33). Literally, “give as alms” (for the importance of almsgiving see Tobit 4:8–11 and comments on Luke 11:41). The command is not to make oneself destitute, but to recognize that all of our possessions are to be used for God’s purposes.

REFLECTIONS

In today’s busy world, it’s easy to let worry and anxiety control our lives and affect our relationships. Jesus calls on his followers to simple trust and dependence on their heavenly Father. The answer to anxiety is a deep-seated trust and dependence on God, and a focus on his kingdom and purpose in this world. In the end, this is all that really matters.

A treasure in heaven (12:33). Various Jewish texts speak of good works (such as almsgiving) as a means of storing up true treasures.350 Sirach says, “Lose your silver for the sake of a brother or a friend, and do not let it rust under a stone and be lost. Lay up your treasure according to the commandments of the Most High, and it will profit you more than gold” (Sir. 29:10–11).

Watchfulness (12:35–48)

Jesus’ call for an eternal perspective on material possessions in 12:22–34 now transitions naturally into a call for good stewardship and readiness for the return of the Son of Man. Jesus draws four analogies, all related to a Middle Eastern household where a master had many servants to manage his affairs.

Dressed ready for service (12:35). Literally, “let your waist be girded.” The reference is to long garments that were drawn up around the waist and tucked in so that the servant could move around freely and quickly. In Exodus 12:11 the Passover was to be eaten with “your cloak tucked into your belt” (KJV, “your loins girded”), so that the Israelites could leave Egypt quickly.351

Keep your lamps burning (12:35). Having a lamp burning was a sign of vigilance, as with the continually burning lamp outside the curtain of the tabernacle (Ex. 27:20–21; Lev. 24:2).

A wedding banquet (12:36). Wedding banquets were times of extravagant festivities and celebration, lasting an entire week (Judg. 14:17) or even two (Tobit 8:20; 10:7). See comments on 5:34 for more details.

He will dress himself to serve (12:37). The image of a master putting on servants’ clothes and serving is a shocking one; it recalls Jesus’ washing the disciples’ feet in John 13. The scene here is probably meant to represent the messianic banquet, when “the LORD Almighty will prepare a feast of rich food for all peoples” (Isa. 25:6; cf. 65:13–14), and when God’s servants will receive their just reward (see comments on Luke 13:29; 14:15).

Second or third watch of the night (12:38). Jewish sources divide the night into three watches (6–10; 10–2; 2–6; see Judg. 7:19) and Roman sources into four (6–9; 9–12; 12–3; 3–6; see Mark 13:35).352 In either case, this is meant to signify the dead of night.

Thief … broken into (12:39). The verb for “broken into” means to “dig through.”353 Thieves would dig through the sun-dried brick wall of a house to break into it.

The Son of Man will come (12:40). See comments on 5:24; 9:26.

Faithful and wise manager (12:42). The manager or steward (oikonomos) here is a chief servant who is left in charge of the household while the master is away. Such stewards often had significant authority over the master’s business, household staff, and personal affairs.

He will put him in charge of all his possessions (12:44). Because of the servant’s faithfulness, he is placed in an even greater position of authority, perhaps as second only to the master (cf. the role of Joseph in Gen. 39:8–9). Slaves in both Roman and Jewish society could rise to positions of great prestige and authority, managing their masters’ large estates.

To eat and drink and get drunk (12:45). Gluttony, excessive revelry, and drunkenness are all viewed in Scripture as destructive and irresponsible behavior.354 The same is true in Jewish literature.355

Cut him to pieces (12:46). The Greek term here (dichotomeō) is a strong one and means to cut in two or dismember.356 Such horrible punishment was not uncommon in the ancient world,357 but commentators are divided as to whether it is here to be taken literally or figuratively. The next phrase, “assign him a place with the unbelievers,” does not solve the problem, since this can mean social ostracism or the lack of a proper burial among God’s people. Whether a literal or figurative image, there is the further question of the intended application. Spiritually speaking, is this an allusion to hell or to being cut off from the community of faith? The former seems more likely in light of the previous parable of the rich fool.

Does not do what his master wants (12:47). Sins of ignorance are less severe and so deserving of less punishment than intentional sins. This is true in the Old Testament (Num. 15:22–26; Ps. 19:13), in Judaism (1QS 7.3; 8.22, 24; CD 10:3; m. Šabb. 78:1), and in the New Testament (Luke 23:34).

From everyone who has been given much, much will be demanded (12:48). Higher standards are demanded of those who have been given greater gifts and abilities. Wisdom of Solomon 6:6, 8 reads: “For the lowliest may be pardoned in mercy, but the mighty will be mightily tested…. A strict enquiry is in store for the mighty.” See also James 3:1, where teachers “will be judged more strictly.”

Not Peace but Division (12:49–53)

Jesus’ instructions on the need for good stewardship before his return (12:35–48) now lead to a discussion of the profound seriousness of his present ministry. He is engaged in a cosmic war that will climax in his sacrificial death (his “baptism”) and will ultimately bring fiery judgment on the earth (12:49–50). This war mentality means that sides must be taken. It will divide even family members, with parents and children standing on opposite sides of the spiritual battlefield. Wartime means wholehearted commitment to the cause, no matter what the price.

To bring fire on the earth (12:49). Fire is a common symbol of God’s judgment in the Old Testament and Judaism358 and is used this way by Luke elsewhere (3:16–17; 9:54; 17:29; see comments on 3:16). Here the image may be both judging the wicked and purifying the righteous.359 Jesus’ coming provokes a time of crisis and decision.

A baptism (12:50). “Baptism” here is not Christian baptism but rather the judgment of God that Jesus will receive at his crucifixion. In the Old Testament God’s judgment is often described as an overwhelming deluge or flood.360

Family divided against each other (12:52). The division of close friends and families indicates great crisis in a nation, such as civil war. The passage recalls Micah’s description of the social disintegration in Israel leading up to the Assyrian conquest, when “a man’s enemies are the members of his own household” (Mic. 7:6). The rabbis interpreted this Old Testament passage with reference to the great time of crisis before the coming of the Messiah, when “children shall shame the elders, and the elders shall rise up before the children.”361 Similar images appear elsewhere in Jewish literature.362

Interpreting the Times (12:54–59)

Addressing the crowds again, Jesus continues the theme of eschatological crisis and preparation that runs through this section. He points out that although they know how to read the signs of the changing weather, they have failed to recognize the clear signs of the kingdom of God in his ministry. The second saying of Jesus may seem to have little connection to the first. He encourages his hearers to settle their disputes before going to court, thus avoiding debtor’s prison. While the parable may concern the need for reconciliation in personal relationships, more likely it allegorically portrays the need to get right with God before the final judgment.

A cloud rising in the west (12:54). In Palestine a cloud from the west usually contained moisture from the Mediterranean Sea and so indicated rain (see 1 Kings 18:44).

The south wind blows (12:55). The sirocco or khamsin wind blowing in from the southern or southeastern desert meant hot weather.363 Such a scorching wind could even wither crops (Gen. 41:6; Isa. 40:7).

The magistrate … the judge … turn you over to the officer (12:58). The scene envisioned is a civil case involving an unpaid debt. The “magistrate” (or ruler, archōn) is the same individual as the judge (kritēs) who hears the case. The “officer” (praktōr) refers to the constable or bailiff in charge of a debtor’s prison. See James 2:6 for a similar image.

The last penny (12:59). The “penny” (lepton) was the smallest coin available, worth about half a quadrans (Mark 12:42), or 1/128th of a denarius. A denarius was a day’s wages for a laborer (Luke 7:41; 12:6). Thus, the lepton was worth less than five minutes of a ten-hour work day (see 21:2 for the widow’s lepta).

PENNIES

A pile of copper lepta.