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§31 Lessons for the Disciples (Luke 12:1–59)

Luke 12 may be divided into 11 brief units, all of which provide lessons for the disciples: (1) a warning against hypocrisy (vv. 1–3); (2) a saying concerning whom to fear (vv. 4–7); (3) confessing Jesus (vv. 8–12); (4) the Parable of the Rich Fool (vv. 13–21); (5) sayings on the need to trust God (vv. 22–31); (6) a saying concerning riches (vv. 32–34); (7) an exhortation to watch and wait (vv. 35–40); (8) the Parable of the Faithful Servant (vv. 41–48); (9) a saying on family division (vv. 49–53); (10) a saying on recognizing the times (vv. 54–56); and (11) a saying on the need to settle disputes (vv. 57–59). Much of this material is scattered in Matthew (5:25–26; 6:19–21, 25–33; 10:19–20, 26b–36; 12:31–32; 16:2–3, 6; 24:43–51) and thus should be understood as being derived from the sayings source utilized by Matthew and Luke. Luke’s Parable of the Rich Fool (vv. 13–21) and the saying on watching and waiting (vv. 35–40) are unparalleled (though cf. the latter with Matt. 24:43–44). Evans (pp. 45–46) relates most of Luke 12 to Deuteronomy 12–13, where Israel is commanded to tithe faithfully and to serve God alone. No one, not even brother, son, daughter, or wife is to come between the faithful person and God (cf. Deut. 13:6–10 with Luke 12:49–53).

Probably to a certain extent Luke 12 is the counterpart to the diatribe against the Pharisees and scribes in the preceding chapter. In the diatribe the faults of Jesus’ critics and opponents were exposed, but in this chapter the emphasis falls upon the virtues that Jesus’ disciples are to develop and strengthen. Whereas the Pharisees and scribes have no faith, but impatiently demand signs, the disciples of Jesus are to watch and serve faithfully while they wait for their Master.

12:1–3 / This paragraph provides the transition from the diatribe against the Pharisees (11:37–54) to admonitions to the disciples. Jesus’ disciples are to beware of the yeast (or leaven) of the Pharisees, that is, their hypocrisy. It is their hypocrisy that has blinded them to the reality of God’s presence among his people through his anointed one, the Messiah Jesus. The reference to “yeast” connotes something that spreads throughout whatever it comes in contact with (see Matt. 13:33). In other words, hypocrisy characterizes the Pharisaic approach to religion, and the disciples are warned not to adopt their ways of thinking. The essence of the warning is given in vv. 2–3. The truth will eventually be known. The “hypocrites will be unmasked” (Marshall, p. 512). The truth of the gospel is to be proclaimed openly (from the roofs), and through it will come the exposure of false religion and hypocritical motives.

12:4–7 / Jesus’ concern now shifts away from the subject of Pharisaic hypocrisy to words of warning (vv. 4–5) and reassurance (vv. 6–7) for the disciples. He tells his friends (see note below) not to fear those who kill the body, for they cannot do any further harm (Matt. 10:28: “but cannot kill the soul”). God is the one whom all should fear, because he has power to throw people into hell. This saying follows vv. 1–3 as a warning not to practice hypocrisy of the Pharisees out of fear or out of a felt need to impress those who have authority. It is far wiser to please (or fear, which means to hold in respect) God, whose authority greatly exceeds that of any mortal, than it is to please people and thereby incur God’s wrath.

The second saying (vv. 6–7) is a word of reassurance. Though the lives of the disciples may have little value in the eyes of those who would persecute and kill them, they are to know that they are precious in God’s sight. If five sparrows sold for two pennies are not forgotten by God, his disciples can know most assuredly that God cares for them. The extent of God’s care is expressed by the idea that God is aware of the number of hairs of one’s head. Such knowledge would seem trivial even to the person whose hairs have been numbered. Thus, God’s love and concern for his people extend to every facet and dimension of our being.

12:8–12 / The preceding sayings have a more general application. The religion of the Pharisees is judged hypocritical; Jesus’ disciples are not to follow their example. Moreover, the disciples are not to fear those who would persecute them for their faith, for they are to rest assured knowing that God cares for them. Now Jesus’ teaching narrows its focus. True religion is not simply avoiding Pharisaic hypocrisy, but confessing one’s allegiance to Jesus, the Son of Man. Those confessing Jesus before men are assured that Jesus will confess them before the angels of God. Likewise, if one disowns Jesus, that one will in turn be disowned. The final judgment is in view (as is probably indicated by the designation Son of Man). All trials and persecution for the sake of allegiance to Jesus are worth it when it is realized that the day will come when Jesus will acknowledge before God in heaven the faith of his follower.

The saying in v. 10 may very well have been originally independent of the present context. Its location is appropriate, however, for it answers the question that very naturally arises from vv. 8–9. What about those who not only denied Jesus, but actively sought his death, and then later regretted it? Verse 10 declares that forgiveness is possible; but not when someone blasphemes against the Holy Spirit. Attempts to interpret the meaning of this sin, for which apparently there is no forgiveness, has led to several different interpretations. Whatever the original context and meaning of this saying, the present context suggests that Luke sees it as referring to the rejection of the gospel. The gospel, as the Book of Acts attests, was proclaimed with great conviction through the power of the Holy Spirit (Acts 1:8). What we are to understand is that the rejection of Jesus himself during his earthly ministry can be forgiven, but for those who reject the proclamation of his resurrection, a proclamation inspired by the prompting of the Spirit of God (see v. 12 below), there can be no forgiveness. In Acts 2–3 many of those (indirectly) responsible for Jesus’ death are confronted with the good news of Jesus’ resurrection (2:22–23, 36; 3:17). The Holy Spirit is present in a mighty way (Acts 2:4–18), thus making rejection of Jesus this time inexcusable (see Acts 7:51, which says that the religious leaders “always resist the Holy Spirit”).

This interpretation receives additional support when it is observed that vv. 11–12 also reflect the experience of the early church, as seen in the Book of Acts. The disciples are assured that when the day comes that they are brought before synagogues, rulers and authorities, the Holy Spirit will teach them at that time what they should say. Examples of this occur in Acts. For example, after he is arrested and brought before the high priest and other religious leaders, Peter is “filled with the Holy Spirit” and is able to speak the Good News boldly (see Acts 4:8 and context).

12:13–21 / The disciples also must learn not to be diverted from their commitment to Jesus by greed for wealth and material possessions, a theme that is important to the evangelist Luke. The transition to this topic, presented as the Parable of the Rich Fool (found only in Luke), is effected by someone in the crowd who wants Jesus to tell his brother to divide his inheritance. Jesus had no legal authority to arbitrate in such a matter (a matter often settled in the synagogue), as his answer in v. 14 indicates. More importantly, and what is probably the real point underlying Jesus’ answer, Jesus’ mission is too urgent and too important for a task that just as easily could be settled by a rabbi (Ellis, p. 178; Fitzmyer, pp. 968–69). But the concern with a fair and proper division of the inheritance leads Jesus to tell a parable calculated to illustrate the folly of laying up treasures on earth (cf. vv. 15–21). Because of an abundant harvest the rich man finds it necessary to replace his barns with bigger ones. The man is implicitly selfish. He does not see this abundance as an opportunity to help those needing food (see 16:19–25). Rather, he hoards his plenty and then relaxes under the assumption that his troubles are over. Herein lies his folly. The day will come, often sooner than expected, when all persons will have to stand before God and give an account. All that the fool will have to show for his life will be bigger barns crammed with food, food that will be enjoyed by others now that he is dead. Rather than giving away his surplus, and so laying up treasure in heaven, he has selfishly and greedily hoarded his worldly goods with the result that in the end he does not even benefit from them.

12:22–31 / The applications of the Parable of the Rich Fool are now driven home. Jesus wants the lives of his disciples to be guided by interests other than worldly, material ones. The disciple is not to worry about food and clothes, which is not only a distraction, but betrays a lack of faith in God (see v. 28). There is more to life than food and clothing. God will supply food for his children just as surely as he provides for the ravens of the sky; and he will furnish clothing as surely as he arrays the lilies of the fields. If God cares for such relatively insignificant things as birds and flowers, will he not feed and clothe his own beloved children? To worry about such things is fruitless according to v. 25. What did the Rich Fool gain by his extra labors designed to prolong his life of ease? All of the stored food in the world would not add an extra day to his life (see note below).

Verses 29–31 summarize the teaching. In view of these truths, Jesus is saying there is no need to worry about what you will eat or drink, things that are of great concern to those who know no better (like the pagan world). The disciples are to know that God their Father knows that they need them, and he, better than they, is able to provide. Rather, the disciples are to be concerned with the things of God’s kingdom.

12:32–34 / In vv. 32–34 we come to a vital theme of the Lucan Gospel. Although somewhat paralleling Matt. 6:19–21, Luke 12:32–33a is unique to Luke. The disciples are to be ready and willing to give to the poor, because the Father has been pleased to give them the kingdom. The kingdom of God outweighs everything else in value. Nothing should stand in the way of entering and advancing the kingdom. Proper disposition towards one’s earthly possessions will result in the acquisition of heavenly riches. Treasures laid up in heaven will not be given away to others, as was the treasure of the Rich Fool. In heaven the purses will have no holes that will allow their contents to fall out and be lost; in heaven the thief will not be able to break in and steal, nor will the moth be able to destroy. The essence of the issue is summarized in v. 34. Wherever one’s heart is, will inevitably be found one’s treasure. People put their time, energies, and resources into those things they value, those things dear to their heart. Resources invested in material things are a sure sign that the things of this world are valued and not the things of God’s kingdom. The disciple willing to use personal resources to help those in need and to further the work of the kingdom, however, demonstrates a heart inclined to God’s work.

Jesus’ assuring words in v. 32 constitute the high point of the section (so Tiede, pp. 226, 237). Despite the threats and persecutions endured by the “flock” (see Acts 20:29), God’s people should know that they have been given the kingdom (see Luke 22:29). Having this assurance, Christ’s disciples should have the courage to follow their Master’s example.

12:35–40 / Luke may have placed this material here because of the catchword “thief” in v. 39 (see also v. 33). In any case, the transition is smooth enough. If the disciples are free from worldly cares, then they are in a position to be ready and watchful. The disciples are to be like servants waiting for their master to return from a wedding banquet. They have no idea at what hour he will come, but whenever he does they will be glad that they are watching. The theme of the need for preparation and the unexpectedness of Jesus’ return is furthered by the image of the thief who breaks into the house at a time when the owner least expects it. The import of these illustrations is captured in v. 40. The disciples of Jesus are to be ready, for Jesus the Son of Man will come suddenly, and then there will no longer be opportunity for further preparation.

12:41–48 / The question of Peter (12:41) surfaces only in Luke. (The parallel material in Matt. 24:43–51 moves from the admonition to be ready to the Parable of the Faithful Manager, without Peter’s question.) To what parable Peter refers is unclear. Curious, too, is that Jesus never directly answers the question. In the Lucan context the question probably calls for a distinction between church leaders and Christians in general (Marshall, p. 540; Ellis, p. 181). Thus, the answer of the question is only implied. As church leaders, Peter and the apostles are especially to be alert and ready, teaching the other disciples to be prepared as well. The Parable of the Faithful Manager illustrates this. The wise manager will run the household well by properly delegating the work to the other servants. When the master of the house returns he likely will promote the faithful servant (=when Jesus returns his faithful servant-leaders will be given assignments of prominence in his kingdom). However, if the servant is irresponsible and abuses his position of authority (mistreating the other servants, getting drunk), the master will punish him severely when he returns (=Jesus will condemn false leaders in the church who have abused their positions of authority). The additional sayings in vv. 47–48 explain that punishment will be meted out according to one’s knowledge of God. This idea is summarized in the second half of v. 48. Naturally, from those who had been the actual disciples of Jesus, or the disciples of those disciples, and who had therefore acquired much learning and insight, much more would be expected than from those whose training had been meager in comparison.

12:49–53 / These related sayings suggest that Jesus is almost impatient for the crisis of division to come that his death and resurrection will instigate. Jesus understands his mission in terms of setting the earth on fire, which he wishes were already kindled. Ellis (p. 182) and other commentators think that the fire refers to the outpouring of the Holy Spirit, as seen in Acts 2:3, where the Spirit manifests itself as “tongues of fire.” This may be, but it seems hardly suitable for the context here. The context seems to call for an understanding of this fire in terms of judgment (recall 3:16–17). Jesus’ life, death, resurrection, and subsequent proclamation by his followers will bring about a crisis. In v. 50 Jesus refers to his baptism, undoubtedly a reference to his impending death. It is ironic to recall that Jesus’ ministry commenced with baptism.

In vv. 51–53 Jesus clarifies the nature of this crisis that will be achieved through the “baptism” of his death. His coming to the world will result in division, not peace. This should not be understood as a contradiction to the idea of peace that Jesus does in fact represent and bring (see 2:14; 7:50; 10:5), but in this particular context Jesus teaches that on account of him divisions will occur. The division that Jesus specifically has in mind is within families. Verse 53 alludes to Mic. 7:6, a passage that describes the social disintegration of the prophet’s day, which later came to be associated with the turbulence that was believed would precede the appearance of the Messiah (as seen, for example, in m. Sotah 9.15; and Jubilees 23:16, 19). Whereas the Micah passage describes only the hostility of the young against the old, the Gospel version (see also Matt. 10:36) sets the old against the young as well.

12:54–56 / Jesus’ address now shifts from the disciples to the crowd. The theme of the end times continues, however. People are able to recognize changes in the weather (rain from west, that is, the Mediterranean Sea; heat from the south, that is, the Negev Desert), but as hypocrites they are oblivious to the meaning of this present time. Discerning the weather may pose no problem, but they are completely undiscerning when it comes to recognizing that God has made salvation possible through Jesus. To receive Jesus means salvation, but to reject him means judgment.

12:57–59 / This brief section may be understood as Jesus’ advice to those who have not believed in him. He urges them to settle affairs in this world before God settles with them in the next. Verses 58–59 suggest that if people are liable for commitment to debtor’s prison for debts and crimes against people, how much more serious will their judgment be before God? Jesus’ warning, if taken seriously, should jolt people to the realization of their need to turn from their sins and to seek God’s forgiveness, the very thing that Jesus urges his hearers to do in the next paragraph, 13:1–5.